The Meaning of John 8:2 Explained

John 8:2

KJV: And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

YLT: and all the people were coming unto him, and having sat down, he was teaching them;

Darby: And early in the morning he came again into the temple, and all the people came to him; and he sat down and taught them.

ASV: And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

KJV Reverse Interlinear

And  early in the morning  he came  again  into  the temple,  and  all  the people  came  unto  him;  and  he sat down,  and taught  them. 

What does John 8:2 Mean?

Verse Meaning

This verse also sounds similar to the Synoptic Gospels" accounts of Jesus" activities during His final few days before His crucifixion (cf. Luke 21:37-38). Yet we know that Jesus taught in the temple courtyard at other times as well ( John 5:19-47; John 7:14-52).

Context Summary

John 8:1-11 - The Accusers Self-Condemned
This passage has been the subject of much controversy, but there is no possibility of accounting for it except on the supposition that this incident really took place. It reveals in our Lord's character such tenderness, wisdom, hatred of sin, and insight into the heart of man, that it is impossible to suppose that any evangelist could have invented the story.
The sinner's way of treating sin is to regard it as "a case" for curious speculation, and an opportunity for contrasting with it the immaculate virtue of the accusers. They take prurient pleasure in enumerating the terrible details, but give no sign of pity or shame for the sinner. The Law's way of treating sin is to stone. The executioner shows no mercy. The offender falls beneath the Law's curse and penalty. The Savior's way of treating sin is to forgive. In that bowed head and hidden face, John 8:10, we learn how much sin costs Him. But it is easy to hear His words of forgiveness, and to go forth from His presence with the assurance that "there is now no condemnation to them that are in Christ Jesus;" but we shall never know how much sin has cost Him, whom it crucifies afresh. That silent, averted gaze has made men bow their heads and beat upon their breasts. [source]

Chapter Summary: John 8

1  Jesus delivers the woman taken in adultery
12  He declares himself the light of the world, and justifies his doctrine;
31  promises freedom to those who believe;
33  answers the Jews who boasted of Abraham;
48  answers their reviling, by showing his authority and dignity;
59  and slips away from those who would stone him

Greek Commentary for John 8:2

Early in the morning [ορτρου]
Genitive of time, ορτρος — orthros meaning daybreak, old word, not in John, though in Luke 24:1; Acts 5:21. John uses πρωι — prōi (John 18:28; John 20:1; John 21:4). He came again into the temple If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. And all the people came unto him Imperfect middle of ερχομαι — erchomai picturing the enthusiasm of the whole Imperfect active of διδασκω — didaskō He took his seat So the picture. [source]

Reverse Greek Commentary Search for John 8:2

Mark 14:35 The hour [η ωρα]
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]
Luke 21:1 And he looked up [Αναβλεπσας δε]
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]
John 9:30 And yet [καὶ]
See on John 8:20; see on John 1:10. [source]
John 8:28 Ye shall know [γνώσεσθε]
Render, perceive, here as in John 8:27. [source]
John 8:28 I am He []
As in John 8:24, on which see note. [source]
John 8:24 I am he [ἐγώ εἰμι]
He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah. But the words are rather the solemn expression of His absolute divine being, as in John 8:58: “If ye believe not that I am.” See Deuteronomy 32:39; Isaiah 43:10; and compare John 8:28, John 8:58of this chapter, and John 13:19. [source]
John 7:7 Cannot []
Frequent in John, and expressing an inherent impossibility. See John 3:3, John 3:5; John 5:19; John 6:44; John 7:34, John 7:36; John 8:21, John 8:43; John 12:39; John 14:17, etc. [source]
John 21:3 Caught [ἐπίασαν]
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]
John 2:4 Mine hour is not yet come []
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]
John 16:10 I go [ὑπάγω]
Withdraw from their sight and earthly fellowship. See on John 8:21, and footnote. [source]
John 14:4 I go [ὑπάγω]
Withdraw from you. See on John 8:21. [source]
John 14:3 If I go [ἐὰν πορευθῶ]
Πορεύομαι , go, of going with a definite object. See on John 8:21. [source]
John 8:25 Even the same that I said unto you from the beginning [τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν]
A very difficult passage, on which the commentators are almost hopelessly divided. There are two main classes of interpretations, according to one of which it is to be read interrogatively, and according to the other, affirmatively. The two principal representatives of the former class are Meyer, who renders “Do you ask that which all along ( τὴν ἀρχὴν ) I am even saying to you?” and Westcott, “How is it that I even speak to you at all ( τὴν ἀρχὴν )”? So also Milligan and Moulton. This latter rendering requires the change of ὅ τι , the relative, that which, into the conjunction ὅτι , that. The second class of interpreters, who construe the passage affirmatively, vary in their explanations of τὴν ἄρχην , which they render severally, altogether, essentially, first of all, in the beginning. There is also a third class, who take τὴν ἄρχην as a noun, and explain according to Revelation 21:6, “I am the beginning, that which I am even saying unto you.” This view is represented mostly by the older commentators, Augustine, Bede, Lampe, and later by Wordsworth. -DIVIDER-
-DIVIDER-
I adopt the view of Alford, who renders essentially, explaining by generally, or traced up to its principle ( ἀρχὴ ). Shading off from this are Godet, absolutely; Winer, throughout; Thayer, wholly or precisely. I render, I am essentially that which I even speak to you. If we accept the explanation of I am, in John 8:24, as a declaration of Jesus' absolute divine being, that thought prepares the way for this interpretation of His answer to the question, Who art thou? His words are the revelation of Himself. “He appeals to His own testimony as the adequate expression of His nature. They have only to fathom the series of statements He has made concerning Himself, and they will find therein a complete analysis of His mission and essence” (Godet). -DIVIDER-
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[source]

John 8:12 The light of the world [τὸ φῶς τοῦ κόσμου]
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]
John 4:22 Ye know not what [ὁ οὐκ οἴδατε]
Literally, what ye know not. Rev., rightly, that which ye know not. Compare Acts 17:23, where the correct reading is ὃ , what, instead of ὃν , whom: “what therefore ye worship in ignorance.” This worship of the unknown is common to vulgar ignorance and to philosophic culture; to the Samaritan woman, and to the Athenian philosophers. Compare John 7:28; John 8:19, John 8:27. The neuter expresses the unreal and impersonal character of the Samaritan worship. As the Samaritans received the Pentateuch only, they were ignorant of the later and larger revelation of God, as contained especially in the prophetic writings, and of the Messianic hope, as developed among the Jews. They had preserved only the abstract notion of God. [source]
John 3:14 Lifted up [ὑψωθῆναι]
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
John 13:19 I am he [ἐγώ εἰμι]
Or, I am. See on John 8:24. [source]
John 11:8 Goest [ὑπάγεις]
Dost thou withdraw from this safe retreat? See on John 6:21; see on John 8:21. [source]
John 11:31 She goeth [ὑπάγει]
Withdraweth from our company. See on John 6:21; see on John 8:21. [source]
John 10:19 There was a division [σχίσμα ἐγένετο]
Rev., more correctly, there arose. The word σχίσμα , division, from σχίζω , to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19. [source]
John 10:1 Some other way [ἀλλαχόθεν]
Literally, from some other quarter. The thief does not, like the shepherd, come from some well-known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. This from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin. See John 8:23, John 8:42, John 8:44. In the latter part of this chapter He brings out the same thought (John 10:30, John 10:32, John 10:33, John 10:36). [source]
John 1:10 Knew [ἔγνω]
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]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
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(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
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In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
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II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
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[source]

John 1:46 Come out of Nazareth [ἐκ Ναζαρὲτ εἶναι]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER-
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[source]

John 1:40 Andrew [Ανδρεας]
Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also John 6:8; John 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16.; Matthew 4:18.; Luke 3:1-11). That heard John speak “That heard from John,” a classical idiom (παρα — para with ablative after ακουω — akouō) seen also in John 6:45; John 7:51; John 8:26, John 8:40; John 15:15. [source]
John 10:19 There arose a division again [σχισμα παλιν εγενετο]
As in John 7:43 in the crowd (also in John 7:12, John 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (John 8:31). The direct reference of παλιν — palin (again) may be to John 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John‘s Gospel (John 6:52, John 6:60, John 6:66; John 7:12, John 7:25.; John 8:22; John 9:16.; John 10:19, John 10:24, John 10:41; John 11:41.; John 12:19, John 12:29, John 12:42; John 16:18.). [source]
John 10:39 They sought again to seize him [εζητουν αυτον παλιν πιαζαι]
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]
John 11:8 Were but now seeking to stone thee [νυν εζητουν σε λιτασαι]
Conative imperfect of ζητεω — zēteō with reference to the event narrated in John 10:39 in these very words. Goest thou thither again? Present active intransitive use of the compound υπαγω — hupagō to withdraw (John 6:21; John 8:21) from this safe retreat (Vincent). It seemed suicidal madness to go back now. [source]
John 11:2 And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair [ην δε Μαριαμ η αλειπσασα τον κυριον μυρωι και εκμαχασα τους ποδας αυτου ταις τριχιν αυτης]
This description is added to make plainer who Mary is “whose brother Lazarus was sick” There is an evident proleptic allusion to the incident described by John in John 12:1-8 just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing Note the Aramaic form Μαριαμ — Mariam as usual in John, but Μαριας — Marias in John 11:1. When John wrote, it was as Jesus had foretold (Matthew 26:13), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of Luke 7:36-50 is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: “The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as αμαρτωλος — hamartōlos This critical and artistic heresy has already been discussed in Vol. 2 on Luke‘s Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in John 8:2 and that the details in Luke 7:36-50; John 12:1-8 have only superficial resemblances and serious disagreements. John is not here alluding to Luke‘s record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes? [source]
John 12:23 The hour is come [εληλυτεν η ωρα]
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]
John 12:32 And I, if I be lifted from the earth [καγω αν υπσωτω εκ της γης]
Note proleptic position of εγω — egō (I). Condition of third class (undetermined with prospect) with αν — an (= εαν — ean here) with first aorist passive subjunctive of υπσοω — hupsoō the verb used in John 3:14 of the brazen serpent and of the Cross of Christ as here and also in John 8:28. Westcott again presses εκ — ek instead of απο — apo to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. Will draw all men unto myself Future active of ελκυω — helkuō late form of ελκω — helkō to draw, to attract. Jesus had already used this verb of the Father‘s drawing power (John 6:44). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By “all men” (παντας — pantas) Jesus does not mean every individual man, for some, as Simeon said (Luke 2:34) are repelled by Christ, but this is the way that Greeks (John 12:22) can and will come to Christ, by the way of the Cross, the only way to the Father (John 14:6). [source]
John 13:1 Now before the feast of the passover [προ δε της εορτης του πασχα]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
John 13:33 Little children [τεκνια]
Diminutive of τεκνα — tekna and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in 1John (1 John 2:1, etc.), and nowhere else in N.T. Yet a little while Accusative of extent of time. See also John 7:33; John 8:21 (to which Jesus here refers); John 16:16-19. So now I say unto you This juncture point (αρτι — arti) of time relatively to the past and the future (John 9:25; John 16:12, John 16:31). [source]
John 13:36 Whither goest thou? [που υπαγεισ]
Peter is puzzled just as the Pharisees were twice (John 7:35; John 8:21.). [source]
John 18:20 Openly [παρρησιαι]
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]
John 13:19 From henceforth [απ αρτι]
“From now on,” as in John 14:7; Matthew 23:39; Revelation 14:13. Before it come to pass Προ — Pro with ablative of the articular second aorist middle infinitive γινομαι — ginomai (before the coming to pass). When it is come to pass Indefinite relative clause with οταν — hotan and the second aorist middle subjunctive of γινομαι — ginomai “whenever it does come to pass.” That ye may believe Purpose clause with ινα — hina and present active subjunctive of πιστευω — pisteuō “that ye may keep on believing.” Cf. Isaiah 48:5. That I am he As Jesus has repeatedly claimed to be the Messiah (John 8:24, John 8:58, etc.). Cf. also John 14:29 (πιστευσητε — pisteusēte here); John 16:4. [source]
John 19:9 Whence art thou? [ποτεν ει συ]
Pilate knew that Jesus was from Galilee (Luke 23:6.). He is really alarmed. See a like question by the Jews in John 8:25. Gave him no answer See same idiom in John 1:22. Αποκρισις — Apokrisis (old word from αποκρινομαι — apokrinomai) occurs also in Luke 2:47; Luke 20:26. The silence of Jesus, like that before Caiaphas (Mark 14:61; Matthew 26:63) and Herod (Luke 23:9), irritates the dignity of Pilate in spite of his fears. [source]
John 2:4 Woman [γυναι]
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]
John 3:14 Moses lifted up the serpent [Μωυσης υπσωσεν τον οπιν]
Reference to Numbers 21:7. where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) “must” In John υπσοω — hupsoō always refers to the Cross (John 8:28; John 12:32, John 12:34), though to the Ascension in Acts (Acts 2:33; Acts 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as “the teacher of Israel” by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross). [source]
John 5:19 The Son [ο υιος]
The absolute use of the Son in relation to the Father admitting the charge in John 5:18 and defending his equality with the Father. Can do nothing by himself True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in John 5:30; John 7:28; John 8:28; John 14:10. Jesus had already made it in John 5:17. Now he repeats and defends it. But what he seeth the Father doing Rather, “unless he sees the Father doing something.” Negative condition It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. For what things soever he doeth, these the Son also doeth in like manner Indefinite relative clause with αν — an and the present active subjunctive Note εκεινος — ekeinos emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more. [source]
John 5:30 I [Εγω]
The discourse returns to the first person after using “the Son” since John 5:19. Here Jesus repeats in the first person (as in John 8:28) the statement made in John 5:19 about the Son. In John εμαυτου — emautou is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in Matthew 8:8; Luke 7:7. Righteous As all judgments should be. The reason is plain (οτι — hoti because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son‘s task as Judge is simple enough, the will of the Father which he knows (John 5:20). [source]
John 7:28 And I am not come of myself [και απ εμαυτου ουκ εληλυτα]
Και — Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
John 7:33 Yet a little while [ετι χρονον μικρον]
Accusative of extent of time. It was only six months to the last passover of Christ‘s ministry and he knew that the end was near. I go unto him that sent me See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 7:33 I go unto him that sent me [υπαγω προς τον πεμπσαντα με]
See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 7:4 In secret [εν κρυπτωι]
See Matthew 6:4, Matthew 6:6 for this phrase. Openly “In public” See Matthew 8:32. Common in John (John 7:13, John 7:26; John 10:24; John 16:25, John 16:29; John 18:20; here again contrasted with en kruptōi). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. εν κρυπτωι — If thou doest these things This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Matthew 4:3, Matthew 4:6. Manifest thyself First aorist active imperative of πανερωσον σεαυτον — phaneroō To the world Not just to “thy disciples,” but to the public at large as at the feast of tabernacles. See John 8:26; John 14:22 for this use of τωι κοσμωι — kosmos f0). [source]
John 7:6 My time is not yet come [ο καιρος ο εμος ουπω παρεστιν]
Only use with John 7:8 of καιρος — kairos in this Gospel, elsewhere χρονος — chronos (John 5:6) or more often ωρα — hōra (John 2:4) “the predestined hour” (Bernard). Here καιρος — kairos is the fitting or proper occasion for Christ‘s manifesting himself publicly to the authorities as Messiah as in John 7:8. At the feast of tabernacles Jesus did make such public claims (John 7:29, John 7:33; John 8:12, John 8:28, John 8:38, John 8:42, John 8:58). Παρεστιν — Parestin is present active indicative of παρειμι — pareimi old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them. [source]
John 7:34 And shall not find me [και ουχ ευρησετε με]
Future active indicative of ευρισκω — heuriskō Jesus had said: “Seek and ye shall find” (Matthew 7:7), but this will be too late. Now they were seeking (John 7:30) to kill Jesus, then they will seek deliverance, but too late. Where I am No conflict with John 7:33, but the essential eternal spiritual home of Christ “in absolute, eternal being and fellowship with the Father” (Vincent). Ye cannot come This fellowship was beyond the comprehension of these hostile Jews. See the same idea in John 7:36 by the Jews; John 8:21 to the Jews and then to the disciples with the addition of “now” (αρτι — arti John 13:33, νυν — nun in John 13:36). [source]
John 8:12 Again therefore [παλιν ουν]
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]
John 8:21 Again [παλιν]
Probably παλιν — palin (again) in John 8:12 refers to a day after the feast is over since the last day is mentioned in John 7:37. So then here again we probably move on to another day still beyond that in John 8:12. And ye shall seek me As in John 7:34, “the search of despair” (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (John 1:11). And ye shall die in your sin Future middle indicative of αποτνησκω — apothnēskō which is the emphatic word here (cf. Ezekiel 3:18; Ezekiel 18:18; Proverbs 24:9). Note singular αμαρτιαι — hamartiāi (sin) here, but plural αμαρτιαις — hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts). Ye cannot come Precise language of John 7:34 to the Jews and to the apostles in John 13:33. [source]
John 8:24 For except ye believe [εαν γαρ μη πιστευσητε]
Negative condition of third class with εαν μη — ean mē and ingressive aorist active subjunctive of πιστευω — pisteuō “For unless ye come to believe.” That I am he Indirect discourse, but with no word in the predicate after the copula ειμι — eimi Jesus can mean either “that I am from above” (John 8:23), “that I am the one sent from the Father or the Messiah” (John 7:18, John 7:28), “that I am the Light of the World” (John 8:12), “that I am the Deliverer from the bondage of sin” (John 8:28, John 8:31., and John 8:36), “that I am” without supplying a predicate in the absolute sense as the Jews (Deuteronomy 32:39) used the language of Jehovah (cf. Isaiah 43:10 where the very words occur ινα πιστευσητεοτι εγω ειμι — hina pisteusēte -εγω ειμι — hoti egō eimi). The phrase egō eimi occurs three times here (John 8:24, John 8:28, John 8:58) and also in John 13:19. Jesus seems to claim absolute divine being as in John 8:58. [source]
John 8:37 Yet ye seek to kill me [αλλα ζητειτε με αποκτειναι]
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 8:31). 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 6:60-66). [source]
John 8:28 When ye have lifted up the Son of man [οταν υπσωσητε τον υιον του αντρωπου]
Indefinite temporal clause with οταν — hotan It is unnecessary to render the aorist subjunctive as if a future perfect, simply “whenever ye lift up” (actually lift up, ingressive aorist). In Acts 2:33 the verb is used of the Ascension. Shall ye know Future (ingressive aoristic) middle of εγω ειμι — ginōskō Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (John 16:8). For I am This claim Jesus repeats (see John 8:26) and clearly makes on his arrival at the feast (John 7:16.). This fact marks Jesus off from the rabbis. [source]
John 8:58 Before Abraham was [πριν Αβρααμ γενεσται]
Usual idiom with πριν — prin in positive sentence with infinitive (second aorist middle of γινομαι — ginomai) and the accusative of general reference, “before coming as to Abraham,” “before Abraham came into existence or was born.” I am Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between γενεσται — genesthai (entrance into existence of Abraham) and ειμι — eimi (timeless being) is complete. See the same contrast between εν — en in John 1:1 and εγενετο — egeneto in John 1:14. See the contrast also in Psalm 90:2 between God See the same use of ειμι — eimi in John 6:20; John 9:9; John 8:24, John 8:28; John 18:6. [source]
Acts 12:3 That it pleased the Jews [οτι αρεστον εστιν τοις Ιουδαιοις]
Indirect assertion with the present tense εστιν — estin retained. Αρεστον — Areston is the verbal adjective from αρεσκω — areskō followed by the dative as in John 8:29. [source]
Acts 5:21 About daybreak [υπο τον ορτρον]
From ορνυμι — ornumi to stir up, to arouse, so the dawn (Luke 24:1; John 8:2). Old word, but in the N.T. only these three passages. “Under the dawn” or “about dawn.” Sub lucem. The temple doors would be open for early worshippers and traffickers (John 2:14). [source]
Acts 6:2 Fit [αρεστον]
Pleasing, verbal adjective from αρεσκω — areskō to please, old word, but in the N.T. only here and Acts 12:3; John 8:29; 1 Jo John 3:22. Non placet. Should forsake (καταλειπσαντας — kataleipsantas). Late first aorist active participle for usual second aorist καταλιποντας — katalipontas from καταλειπω — kataleipō to leave behind. Serve tables Present active infinitive of διακονεω — diakoneō from διακονος — diakonos “Tables” here hardly means money-tables as in John 2:15, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, Acts 2:43-47). This word is the same root as διακονια — diakonia (ministration) in Acts 6:1 and διακονος — diakonos (deacon) in Philemon 1:1; 1 Timothy 3:8-13. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in Acts 6:1-7. Furneaux is clear that these “seven” are not to be identified with the later “deacons” but why he does not make clear. [source]
Romans 3:26 Him which believeth in Jesus [τὸν ἐκ πίστεως Ἱησοῦ]
Lit., him which is of faith in Jesus. See on Romans 3:22. Some texts omit of Jesus. The expression “of faith” indicates the distinguishing peculiarity of the justified as derived from faith in Christ. For the force of ἐκ outof, see on Luke 16:31; see on John 8:23; see on John 12:49; see on 1 John 5:19. [source]
Titus 2:1 Speak thou [λάλει]
See on Matthew 28:18; see on John 8:26. [source]
Hebrews 5:8 Learned he obedience [ἔμαθεν τὴν ὑπακοήν]
Omit he, since the subject of ἔμαθεν learnedis ὃς who Hebrews 5:7. Jesus did not have to learn to obey, see John 8:29; but he required the special discipline of a severe human experience as a training for his office as a high priest who could be touched with the feeling of human infirmities. He did not need to be disciplined out of any inclination to disobedience; but, as Alford puts it, “the special course of submission by which he became perfected as our high priest was gone through in time, and was a matter of acquirement and practice.” This is no more strange than his growth in wisdom, Luke 2:52. Growth in experience was an essential part of his humanity. [source]
Hebrews 5:8 Though he was a Son [καιπερ ων υιος]
Concessive participle with καιπερ — kaiper regular Greek idiom as in Hebrews 7:5; Hebrews 12:17. Yet learned obedience Second aorist active indicative of μαντανω — manthanō Succinct and crisp statement of the humanity of Jesus in full harmony with Luke 2:40, Luke 2:52 and with Hebrews 2:10. By the things which he suffered There is a play on the two verbs (εματενεπατεν — emathen -πασχω — epathen), paronomasia. Second aorist active indicative of paschō He always did his Father‘s will (John 8:29), but he grew in experience as in wisdom and stature and in the power of sympathy with us. [source]
1 John 3:22 See on 1 Peter 1:5 . Note the combination of keep and do . Watchful discernment and habitual practice. Compare Psalm 123:2 . The same combination occurs 1 John 5:2 , 1 John 5:3 , where instead of the first τηρῶμεν keepread ποιῶμεν do Pleasing [ἀρεστά]
See John 8:29. [source]
1 John 3:22 We keep [τηροῦμεν]
See on 1 Peter 1:5. Note the combination of keep and do. Watchful discernment and habitual practice. Compare Psalm 123:2. The same combination occurs 1 John 5:2, 1 John 5:3, where instead of the first τηρῶμεν keepread ποιῶμεν doPleasing ( ἀρεστά )See John 8:29. [source]
1 John 2:18 The last hour [ἐσχάτη ὥρα]
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]
1 John 2:11 He goeth [ὑπάγει]
Or, is going. See on John 6:21; see on John 8:21. [source]
1 John 1:2 And [καὶ]
See on John 1:10; see on John 8:20. [source]
1 John 3:22 We receive of him [λαμβανομεν απ αυτου]
See 1 John 1:5 for απ αυτου — ap' autou (from him).Because (οτι — hoti). Twofold reason why we receive regularly (λαμβανομεν — lambanomen) the answer to our prayers (1) “we keep” (τηρουμεν — tēroumen for which see 1 John 2:3) his commandments and (2) “we do” (ποιουμεν — poioumen we practise regularly) “the things that are pleasing” (τα αρεστα — ta aresta old verbal adjective from αρεσκω — areskō to please, with dative in John 8:29 with same phrase; Acts 12:3 and infinitive in Acts 6:2, only other N.T. examples) “in his sight” (ενωπιον αυτου — enōpion autou common late vernacular preposition in papyri, lxx, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God‘s eye, as in Hebrews 13:21. [source]
1 John 3:22 Because [οτι]
Twofold reason why we receive regularly (λαμβανομεν — lambanomen) the answer to our prayers (1) “we keep” (τηρουμεν — tēroumen for which see 1 John 2:3) his commandments and (2) “we do” (ποιουμεν — poioumen we practise regularly) “the things that are pleasing” (τα αρεστα — ta aresta old verbal adjective from αρεσκω — areskō to please, with dative in John 8:29 with same phrase; Acts 12:3 and infinitive in Acts 6:2, only other N.T. examples) “in his sight” (ενωπιον αυτου — enōpion autou common late vernacular preposition in papyri, lxx, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God‘s eye, as in Hebrews 13:21. [source]
Revelation 3:8 And [καὶ]
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]
Revelation 2:7 Of the tree [ἐκ ξύλου]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER-
-DIVIDER-
In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]

Revelation 17:8 To go into perdition [ὑπάγειν]
Some good texts read ὑπάγει , goeth. For the verb, see on John 6:21; see on John 8:21. [source]
Revelation 16:2 And the first went []
Each angel, as his turn comes, with draws ( ὑπάγετε , see on John 6:21; see on John 8:21) from the heavenly scene. [source]

What do the individual words in John 8:2 mean?

Early in the morning then again He came into the temple and all the people were coming to Him having sat down He was teaching them
Ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν καὶ πᾶς λαὸς ἤρχετο πρὸς αὐτόν καθίσας ἐδίδασκεν αὐτούς

Ὄρθρου  Early  in  the  morning 
Parse: Noun, Genitive Masculine Singular
Root: ὄρθρος  
Sense: daybreak, dawn.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
παρεγένετο  He  came 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: παραγίνομαι  
Sense: to be present, to come near, approach.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἱερόν  temple 
Parse: Noun, Accusative Neuter Singular
Root: ἱερόν  
Sense: a sacred place, temple.
λαὸς  people 
Parse: Noun, Nominative Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
ἤρχετο  were  coming 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
καθίσας  having  sat  down 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: καθίζω  
Sense: to make to sit down.
ἐδίδασκεν  He  was  teaching 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: διδάσκω  
Sense: to teach.