KJV: But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.
YLT: and he who is hating his brother, in the darkness he is, and in the darkness he doth walk, and he hath not known whither he doth go, because the darkness did blind his eyes.
Darby: But he that hates his brother is in the darkness, and walks in the darkness, and knows not where he goes, because the darkness has blinded his eyes.
ASV: But he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.
| ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| μισῶν | hating |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: μισέω Sense: to hate, pursue with hatred, detest. |
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| ἀδελφὸν | brother |
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Parse: Noun, Accusative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| σκοτίᾳ | darkness |
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Parse: Noun, Dative Feminine Singular Root: σκοτία Sense: darkness. |
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| περιπατεῖ | walks |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: περιπατέω Sense: to walk. |
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| οἶδεν | does he know |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: οἶδα Sense: to see. |
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| ποῦ | where |
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Parse: Adverb Root: πού Sense: where?, in what place?. |
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| ὑπάγει | he is going |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ὑπάγω Sense: to lead under, bring under. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| σκοτία | darkness |
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Parse: Noun, Nominative Feminine Singular Root: σκοτία Sense: darkness. |
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| ἐτύφλωσεν | has blinded |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: τυφλόω Sense: to blind, make blind. |
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| ὀφθαλμοὺς | eyes |
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Parse: Noun, Accusative Masculine Plural Root: ὀφθαλμός Sense: the eye. |
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Greek Commentary for 1 John 2:11
First aorist active indicative of τυπλοω tuphloō the very verb and form used in 2 Corinthians 4:4 of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats 1 John 2:9, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes. [source]
The condition of him who hates is viewed as related to being, action, and tendency. [source]
Or, is going. See on John 6:21; see on John 8:21. [source]
For the image see Isaiah 6:10. See on closed, Matthew 13:15. Compare John 1:5, and see note on κατέλαβεν , overtook; John 11:35, John 11:40. The aorist tense, blinded, indicates a past, definite, decisive act. When the darkness overtook, it blinded. The blindness is no new state into which he has come. [source]
Reverse Greek Commentary Search for 1 John 2:11
The phrase occurs only here. Compare 1 John 2:9, 1 John 2:11; also John 8:12; John 12:35. [source]
Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in John 12:35 (1 John 2:11). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. In him Spiritual darkness, the worst of all (cf. Matthew 6:23; John 8:12). Man has the capacity for light, but is not the source of light. “By the application of this principle Christianity is distinguished from Neo-Platonism” (Westcott). [source]
Χρονον Chronon is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (John 8:12) and urges that they take advantage of their privilege “while ye have the light” That darkness overtake you not Purpose (negative) with ινα μη hina mē and second aorist active subjunctive of καταλαμβανω katalambanō See this verb in John 1:5. In 1 Thessalonians 5:4 this verb occurs with ημερα hēmera (day) overtaking one like a thief. Knoweth not whither he goeth See John 11:10 for this idea and the same language in 1 John 2:11. The ancients did not have our electric street lights. The dark streets were a terror to travellers. [source]
Perfect active indicative of τυπλοω tuphloō old causative verb to make blind (from τυπλος tuphlos blind), in N.T. only here, 2 Corinthians 4:4; 1 John 2:11. He hardened First aorist active indicative of πωροω pōroō a late causative verb (from πωρος pōros hard skin), seen already in Mark 6:52, etc. This quotation is from Isaiah 6:10 and differs from the lxx. Lest they should see Negative purpose clause with ινα μη hina mē instead of μηποτε mēpote (never used by John) of the lxx. Matthew (Matthew 13:15) has μηποτε mēpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew 13:15) has συνωσιν sunōsin where John has νοησωσιν noēsōsin (perceive), and both change from the subjunctive to the future (και ιασομαι kai iasomai), “And I should heal them.” John has here στραπωσιν straphōsin (second aorist passive subjunctive of στρεπω strephō) while Matthew reads επιστρεπσωσιν epistrepsōsin (first aorist active of επιστρεπω epistrephō). [source]
A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4, John 1:5, John 1:9, John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35, John 12:46; 1 John 1:6; 1 John 2:8, 1 John 2:9, 1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
See on John 1:5. God is light; and whatever is not in fellowship with God is therefore darkness. In all cases where the word is not used of physical darkness, it means moral insensibility to the divine light; moral blindness or obtuseness. Compare John 8:12; John 12:35, John 12:46; 1 John 2:9, 1 John 2:11. [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]
See note on Matthew 13:41; and note on Matthew 16:23 for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in Matthew 18:7, or in one‘s own way, as is true of προσκοπτω proskoptō in John 11:9 and in 1 John 2:11 here. But, as Westcott argues, John may very well have the usual meaning here and the other in 1 John 2:11. [source]
Object clause in nominative case in apposition with αγαπη agapē with ινα hina and the present active subjunctive of περιπατεω peripateō “that we keep on walking.”The commandment (η εντολη hē entolē). The one just mentioned with the same construction with ινα hina as in 1 John 3:23. John changes from the first person plural to the second (ηκουσατε ēkousate as in 1 John 2:7, περιπατητε peripatēte) as in 1 John 2:5, 1 John 2:7.In it Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]