KJV: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
YLT: Ye are of a father -- the devil, and the desires of your father ye will to do; he was a man-slayer from the beginning, and in the truth he hath not stood, because there is no truth in him; when one may speak the falsehood, of his own he speaketh, because he is a liar -- also his father.
Darby: Ye are of the devil, as your father, and ye desire to do the lusts of your father. He was a murderer from the beginning, and has not stood in the truth, because there is no truth in him. When he speaks falsehood, he speaks of what is his own; for he is a liar and its father:
ASV: Ye are of your father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and standeth not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.
πατρὸς | father |
Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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διαβόλου | devil |
Parse: Adjective, Genitive Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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ἐπιθυμίας | desires |
Parse: Noun, Accusative Feminine Plural Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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θέλετε | you desire |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: θέλω Sense: to will, have in mind, intend. |
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ποιεῖν | to do |
Parse: Verb, Present Infinitive Active Root: ποιέω Sense: to make. |
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ἀνθρωποκτόνος | a murderer |
Parse: Noun, Nominative Masculine Singular Root: ἀνθρωποκτόνος Sense: a manslayer, murderer. |
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ἀρχῆς | [the] beginning |
Parse: Noun, Genitive Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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ἀληθείᾳ | truth |
Parse: Noun, Dative Feminine Singular Root: ἀλήθεια Sense: objectively. |
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ἔστηκεν | has stood |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: στήκω Sense: to stand firm. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἔστιν | there 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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ἀλήθεια | truth |
Parse: Noun, Nominative Feminine Singular Root: ἀλήθεια Sense: objectively. |
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ὅταν | Whenever |
Parse: Conjunction Root: ὅταν Sense: when, whenever, as long as, as soon as. |
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λαλῇ | he might speak |
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ψεῦδος | falsehood |
Parse: Noun, Accusative Neuter Singular Root: ψεῦδος Sense: a lie. |
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ἰδίων | own |
Parse: Adjective, Genitive Neuter Plural Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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λαλεῖ | he speaks |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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ψεύστης | a liar |
Parse: Noun, Nominative Masculine Singular Root: ψεύστης Sense: a liar. |
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ἐστὶν | 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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πατὴρ | father |
Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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αὐτοῦ | of it |
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for John 8:44
Certainly they can “understand” It was like a bombshell in spite of the preliminary preparation. Your will to do Present active indicative of τελω thelō and present active infinitive, “Ye wish to go on doing.” This same idea Jesus presents in Matthew 13:38 (the sons of the evil one, the devil) and Matthew 23:15 (twofold more a son of Gehenna than you). See also 1 John 3:8 for “of the devil” He even called them “broods of vipers” as Jesus did later (Matthew 12:34). A murderer Old and rare word (Euripides) from αντρωπος anthrōpos man, and κτεινω kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Present active indicative of τελω thelō and present active infinitive, “Ye wish to go on doing.” This same idea Jesus presents in Matthew 13:38 (the sons of the evil one, the devil) and Matthew 23:15 (twofold more a son of Gehenna than you). See also 1 John 3:8 for “of the devil” He even called them “broods of vipers” as Jesus did later (Matthew 12:34). A murderer Old and rare word (Euripides) from αντρωπος anthrōpos man, and κτεινω kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Old and rare word (Euripides) from αντρωπος anthrōpos man, and κτεινω kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
(και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Emphatic, in contrast with ἡμεῖς , we, of John 8:41. [source]
This may be explained in two ways. The verb may be taken as the perfect tense of ἵστημι , which is the form for the English present tense, I stand. In that case it would describe Satan's present standing in the element of falsehood: he standeth not in the truth. Or it may be taken as the imperfect tense of στήκω , I keep my standing, or simply, I stand, in which case the form will be ἔστηκεν , and it will mean that even before his fall he was not true, or that he did not remain true to God, but fell. Meyer, who takes it in the former sense, observes: “Truth is the domain in which he has not his footing; to him it is a foreign, heterogeneous sphere of life … . The lie is the sphere in which he holds his place.” So Mephistopheles in Goethe's “Faust”:“I am the spirit that denies!And justly so; for all things from the void Called forth, deserve to be destroyed;-DIVIDER- 'Twere better, then, were naught created. -DIVIDER- -DIVIDER- Thus, all which you as sin have rated, - -DIVIDER- Destruction, - aught with evil blent, - That is my proper element.” [source]
Very suggestive, implying community of nature, as in John 8:42. Compare 1 John 3:8, 1 John 3:10. [source]
See on Matthew 4:1. John uses Satan only once in the Gospel (John 13:27), frequently in Revelation, and nowhere in the Epistles. A few critics have adopted the very singular rendering, which the Greek will bear, ye are of the father of the devil. This is explained by charging John with Gnosticism, and making him refer to the Demiurge, a mysterious and inferior being descended from God, by whom God, according to the Gnostics, created the universe, and who had rebelled against God, and was the father of Satan. It is only necessary to remark with Meyer that such a view is both unbiblical and un-Johannine. [source]
See on Mark 4:19. [source]
Wrong. Properly, ye will to do. Rev., it is your will to do. See on John 7:17. [source]
Only here and 1 John 3:15. Literally, a manslayer; from ἄνθρωπος , man, and κτείνω , to kill. The epithet is applied to Satan, not with reference to the murder of Abel, but to the fact of his being the author of death to the race. Compare Romans 7:8, Romans 7:11; Hebrews 2:14. [source]
Of the human race. [source]
More strictly, whenever - the lie, as opposed to the truth, regarded as a whole. Two interpretations are given. According to one, the Devil is the subject of speaketh: according to the other, the subject is indefinite; “when one speaketh;” stating a general proposition. [source]
Literally, out of the things which are his own. “That which is most peculiarly his ethical nature” (Meyer). [source]
Three interpretations are given. 1. That of the A.V. and Rev. “He is a liar, and the father of the lie.” 2. “He is a liar, and the father of the liar (since of it may also be rendered of him ).” 3. Making ὁ πατὴρ αὐτοῦ , his father, the subject of the sentence, and referring his to one, the indefinite subject of speaketh (“when one speaketh a lie”). Thus the rendering will be, Because his father is a liar.As to Jesus' course of thought - if we accept either of the first two renderings, it turns on the character of Satan. After stating that the Jews are children of the Devil, He goes on to describe the Devil as a murderer and a liar, and enlarges on the latter characteristic by saying that falsehood is his natural and peculiar element. Whenever he lies he speaks out of his own false nature, for he is a liar, and the father of the lie or of the liar. If we accept the third rendering, the thought turns rather on the character of the Jews as children of Satan. He utters first, the general charge, ye are the children of the Devil, and as such will do his works. Hence you will be both murderers and liars. He was a murderer, and ye are seeking to kill me. He stood not in the truth, neither do ye; for, when one speaketh a lie, he speaketh out of his own false nature, by a birthright of falsehood, since his father also is a liar. [source]
Reverse Greek Commentary Search for John 8:44
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Used only here by the Lord of Himself. To this corresponds His calling the Devil a manslayer at John 8:44. Perhaps, too, as Westcott remarks, it may suggest the idea of the human sympathy which, as a man, He was entitled to claim from them. [source]
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]
With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre-existence before any creation, which is not mentioned until John 1:3. This beginning had no beginning (compare John 1:3; John 17:5; 1 John 1:1; Ephesians 1:4; Proverbs 8:23; Psalm 90:2). This heightening of the conception, however, appears not so much in ἀρχή , beginning, which simply leaves room for it, as in the use of ἦν , was, denoting absolute existence (compare εἰμί , I am, John 8:58) instead of ἐγένετο , came into being, or began to be, which is used in John 1:3, John 1:14, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ἀρχή , in the beginning, and the expression ἀπ ' ἀρχῆς , from the beginning, which is common in John's writings (John 8:44; 1 John 2:7, 1 John 2:24; 1 John 3:8) and which leaves no room for the idea of eternal pre-existence. “In Genesis 1:1, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time” (Milligan and Moulton). See on Colossians 1:15. This notion of “beginning” is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ἀρχή must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. “The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ἀρχή (beginning ), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby” (Lange). “Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate: he finds as the basis of all spoken words, the speaking Word ” (Godet). [source]
The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end. They took counsel First aorist middle indicative of βουλευω bouleuō old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus. That they might put him to death Purpose clause with ινα hina and first aorist active subjunctive of αποκτεινω apokteinō It is an old purpose (John 5:18; John 7:19; John 8:44, John 8:59; John 10:39; John 11:8) now revived with fresh energy due to the raising of Lazarus. [source]
This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (John 8:44), but the use of εκ του κοσμου τουτου ek tou kosmou toutou (“of this world” in origin) as parallel to what we have here seems to prove that the contrast between κατω katō and ανω anō here is between the earthly (sensual) and the heavenly as in James 3:15-17. See also Colossians 3:1. This is the only use of κατω katō in John (except John 8:6). These proud rabbis had their origin in this world of darkness (John 1:9) with all its limitations. I am from above The contrast is complete in origin and character, already stated in John 3:31, and calculated to intensify their anger. [source]
Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης alēthēs See also John 8:40, John 8:44, John 8:45. And the truth shall make you free Future active indicative of ελευτεροω eleutheroō old verb from ελευτερος eleutheros (from ερχομαι erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [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]
Damning phrase like that used by Jesus of the Pharisees in John 8:44, a slanderer like the διαβολος diabolos This use of son (υιος huios) for characteristic occurs in Acts 3:25; Acts 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (Acts 13:6). [source]
The very verb used of the filling by the Holy Spirit (Acts 4:31). Satan the adversary is the father of lies (John 8:44). He had entered into Judas (Luke 22:3; John 13:27) and now he has filled the heart of Ananias with a lie. [source]
Late compound from ραιδιουργος rhāidiourgos So levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word ραιδιουργημα rhāidiourgēma occurs in Acts 18:14. With deadly accuracy Paul pictured this slick rascal. Thou son of the devil (υιε διαβολου huie diabolou). Damning phrase like that used by Jesus of the Pharisees in John 8:44, a slanderer like the διαβολος diabolos This use of son (υιος huios) for characteristic occurs in Acts 3:25; Acts 4:36, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (Acts 13:6). Enemy of all righteousness Personal enemy to all justice, sums up all the rest. Note triple use of “all” An impatient rhetorical question, almost volitive in force (Robertson, Grammar, p. 874). Note διαστρεπων ou not τας οδους του κυριου τας ευτειας mē To pervert Present active participle describing the actual work of Elymas as a perverter or distorter (see Acts 13:8). More exactly, Wilt thou not cease perverting? The right ways of the Lord (tas hodous tou kuriou tas eutheias). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah 40:4; Isaiah 42:16; Luke 3:5). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord‘s straight ways crooked. Elymas has many successors. [source]
Lit., the lie; used abstractly. See on John 8:44. [source]
Compare Ephesians 6:13; 2 Thessalonians 2:15. For the verb, see on John 1:26; see on John 8:44. [source]
Lit., in every will. Will means the thing willed, as Luke 12:47; 1Thessalonians href="/desk/?q=1th+5:18&sr=1">1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will ( θελήματα ), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε yemay stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will). [source]
Properly, the lie. The article gives the generic sense, falsehood in all its forms. Comp. John 8:44; Romans 1:25; Ephesians 4:25. Comp. the contrast of truth and unrighteousness in 2 Thessalonians 2:12. All wrongdoing has an element of falsity. [source]
The best MSS. read “blood and flesh.” The verb is perfect active indicative of κοινωνεω koinōneō old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans 12:13) or with εν en or εις eis “The children have become partners Second aorist active indicative of μετεχω metechō to have with, a practical synonym for κοινωνεω koinōneō and with the genitive also That he might bring to naught Purpose of the incarnation clearly stated with ινα hina and the first aorist active subjunctive of καταργεω katargeō old word to render idle or ineffective (from κατα αργος kata class="normal greek">κρατος argos), causative verb (25 times in Paul), once in Luke (Luke 13:7), once in Hebrews (here). “By means of death” (his own death) Christ broke the power (τουτ εστιν kratos) of the devil over death (paradoxical as it seems), certainly in men‘s fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah 3:5.). Note the explanatory tout' estin (that is) with the accusative after it as before it. In Revelation 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Romans 5:12; John 8:44; John 14:30; John 16:11; 1 John 3:12. Death is the devil‘s realm, for he is the author of sin. “Death as death is no part of the divine order” (Westcott). [source]
Second aorist active indicative of μετεχω metechō to have with, a practical synonym for κοινωνεω koinōneō and with the genitive also That he might bring to naught Purpose of the incarnation clearly stated with ινα hina and the first aorist active subjunctive of καταργεω katargeō old word to render idle or ineffective (from κατα αργος kata class="normal greek">κρατος argos), causative verb (25 times in Paul), once in Luke (Luke 13:7), once in Hebrews (here). “By means of death” (his own death) Christ broke the power (τουτ εστιν kratos) of the devil over death (paradoxical as it seems), certainly in men‘s fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah 3:5.). Note the explanatory tout' estin (that is) with the accusative after it as before it. In Revelation 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Romans 5:12; John 8:44; John 14:30; John 16:11; 1 John 3:12. Death is the devil‘s realm, for he is the author of sin. “Death as death is no part of the divine order” (Westcott). [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]
Manslayer. Only here and John 8:44, of the devil. [source]
The only occurrence of the phrase. Compare Acts 13:10, and see John 8:44. [source]
Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [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]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
Condition of third class with εαν ean and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see 1 John 1:3) involves walking in the light with God (1 John 1:5) and not in the darkness See 1 John 2:11 also for εν τηι σκοτιαι περιπατεω en tēi skotiāi peripateō lie Present middle indicative, plain Greek and plain English like that about the devil in John 8:44. [source]
Negative statement of the positive πσευδομετα pseudometha as in John 8:44. See John 3:21 for “doing the truth,” like Nehemiah 9:33. [source]
Perfect active indicative of αμαρτανω hamartanō This is a denial of any specific acts of sin, while in 1 John 1:8 we have the denial of the principle of sin. David Smith observes that the claim to personal perfectionism has two causes, one the stifling of conscience in making God a liar (πσευστην pseustēn the word used of the devil by Jesus in John 8:44), and the other ignorance of God‘s word, which is not in us, else we should not make such a claim. [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]
Perfect active indicative with recitative οτι hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition “and keepeth not” “The one who keeps on saying: ‹I have come to know him,‘ and keeps on not keeping his commandments is a liar” (πσευστης pseustēs just like Satan, John 8:44 and like 1 John 1:8, 1 John 1:10), followed by the negative statement as in 1 John 1:8, 1 John 1:10. There is a whip-cracker effect in John‘s words. [source]
See 1 John 1:1 as explaining this crisp description of the Word of life (cf. John 1:1-18).Young men (νεανισκοι neaniskoi). The younger element in contrast to the fathers, full of vigor and conflict and victory.Ye have overcome the evil one Perfect active indicative of νικαω nikaō a permanent victory after conflict. The masculine article τον ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2). [source]
Perfect active indicative of νικαω nikaō a permanent victory after conflict. The masculine article τον ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2). [source]
In spiritual parentage as Jesus said of the Pharisees in John 8:44. When one acts like the devil he shows that he is not a true child of God.Sinneth from the beginning (απ αρχης αμαρτανει ap' archēs hamartanei). Linear progressive present active indicative, “he has been sinning from the beginning” of his career as the devil. This is his normal life and those who imitate him become his spiritual children.That he might destroy Purpose clause with ινα hina and the first aorist active subjunctive of λυω luō This purpose (εις τουτο eis touto) Jesus had and has. There is eternal conflict, with final victory over Satan certain. [source]
Old compound (Euripides) from αντρωπος anthrōpos (man) and κτεινω kteinō (to kill), a man-killer, in N.T. only here and John 8:44 (of Satan). [source]
“The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
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]
Lit., the serpent, the old (serpent). For this habitual construction in John, see on 1 John 4:9. For ἀρχαῖος oldsee on 1 John 2:7, and compare “he was a murderer ἀπ ' ἀρχῆς fromthe beginning,” John 8:44; ἀρχή beginningbeing etymologically akin to ἀρχαῖος old The DevilSee on Matthew 4:1. [source]
“From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
An interpretation of πασιν τοις πσευδεσιν pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]
Present middle indicative of πσευδομαι pseudomai explanatory positive, addition here to και ουκ εισιν kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4). [source]
Effective first aorist passive indicative of βαλλω ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος archaios (from αρχη archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]
Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω legō (Acts 5:36; Acts 8:9) even though λεγοντων legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17, Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.The sorcerers (οι παρμακοι hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).Every one that loveth and maketh a lie An interpretation of πασιν τοις πσευδεσιν pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]
Ablative plural in apposition with συναγωγης sunagōgēs On the construction of εαυτους Ιουδαιους ειναι heautous Ioudaious einai see note on Revelation 2:9 Present middle indicative of πσευδομαι pseudomai explanatory positive, addition here to και ουκ εισιν kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4).I will make them Future active indicative of ποιεω poieō resuming the prophecy after the parenthesis “That they come and worship” (final clause, like facio ut in Latin, with ηκω hina and the future active of προσκυνεω hēkō and και γνωσιν proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.And to know Continuation of the purpose clause with ινα hina but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with εγω ηγαπησα σε hina in Revelation 22:14. Probably a reminiscence of Isaiah 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative. [source]