John 18:20 — ExegesisTAB

The narrative opens with apekrithe {ἀπεκρίθη | apekrithē} ‘answered,’ a compact reply formula that moves directly into Jesus’ defense. The indirect object autō {αὐτῷ | autō} identifies the person addressed, while Iesous {Ἰησοῦς | Iēsous} is postponed after the verb, a common narrative ordering that keeps the response itself in focus. Jesus then begins direct speech with repeated egō {Ἐγώ | egō} ‘I,’ an emphatic self-reference that frames the statement as His own public testimony. Parrēsia {παρρησίᾳ | parrēsia} ‘openly’ functions as a dative of manner with lelalēka {λελάληκα | lelalēka} ‘I have spoken,’ so the perfect form presents His open speech as a completed action with continuing validity. The phrase tō kosmō {τῷ κόσμῳ | tō kosmō} ‘to the world’ extends that openness to the wider public sphere. The second egō {ἐγώ | egō} introduces a second self-attested clause, and pantote {πάντοτε | pantote} ‘always’ places the habit of teaching before edidaxa {ἐδίδαξα | edidaxa} ‘I taught,’ emphasizing consistency rather than a single event. The paired phrases en synagōgē {ἐν συναγωγῇ | en synagōgē} and en tō hierō {ἐν τῷ ἱερῷ | en tō hierō} create a coordinated public-setting pattern: synagogue and temple are both visible, communal places of instruction. Hopou {ὅπου | hopou} ‘where’ introduces a relative clause in which pantes hoi Ioudaioi {πάντες οἱ Ἰουδαῖοι | pantes hoi Ioudaioi} ‘all the Jews’ serve as the subject of synerchontai {συνέρχονται | synerchontai} ‘come together,’ reinforcing the public accessibility of His teaching. The closing clause kai en kryptō {καὶ ἐν κρυπτῷ | kai en kryptō} ‘and in secret’ sets up a sharp contrast with the earlier public locations, while elalēsa ouden {ἐλάλησα οὐδέν | elalēsa ouden} ‘I spoke nothing’ ends with the emphatic negative object placed last for rhetorical force. The verse therefore combines repeated first-person testimony, parallel venue phrases, and a public-versus-secret contrast to defend the openness of Jesus’ ministry.