KJV: Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.
YLT: again, a new command I write to you, which thing is true in him and in you, because the darkness doth pass away, and the true light doth now shine;
Darby: Again, I write a new commandment to you, which thing is true in him and in you, because the darkness is passing and the true light already shines.
ASV: Again, a new commandment write I unto you, which thing is true in him and in you; because the darkness is passing away, and the true light already shineth.
| πάλιν | Again |
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Parse: Adverb Root: πάλιν Sense: anew, again. |
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| ἐντολὴν | a commandment |
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Parse: Noun, Accusative Feminine Singular Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
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| καινὴν | new |
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Parse: Adjective, Accusative Feminine Singular Root: καινός Sense: new. |
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| γράφω | I am writing |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ἀληθὲς | TRUE |
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Parse: Adjective, Nominative Neuter Singular Root: ἀληθής Sense: true. |
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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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| παράγεται | is passing away |
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Parse: Verb, Present Indicative Passive, 3rd Person Singular Root: παράγω Sense: pass by. |
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| φῶς | light |
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Parse: Noun, Nominative Neuter Singular Root: φῶς Sense: light. |
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| τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀληθινὸν | TRUE |
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Parse: Adjective, Nominative Neuter Singular Root: ἀληθινός Sense: that which has not only the name and resemblance, but the real nature corresponding to the name, in every respect corresponding to the idea signified by the name, real, true genuine. |
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| ἤδη | already |
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Parse: Adverb Root: ἤδη Sense: now, already. |
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| φαίνει | shines |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: φαίνω Sense: to bring forth into the light, cause to shine, shed light. |
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Greek Commentary for 1 John 2:8
Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, 1 John 3:11.), but new in practice. For this use of παλιν palin for a new turn see John 16:28. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. [source]
This newness is shown supremely in Christ and in disciples when they walk as Jesus did (1 John 2:6).Because (οτι hoti). Explanation of the paradox.Is passing away Present middle indicative of παραγω paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
Explanation of the paradox. [source]
Present middle indicative of παραγω paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
Genuine, reliable, no false flicker. [source]
Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
The commandment of love is both old and new. Old, because John's readers have had it from the beginning of their Christian experience. New, because, in the unfolding of Christian experience, it has developed new power, meaning, and obligation, and closer correspondence “with the facts of Christ's life, with the crowning mystery of His passion, and with the facts of the Christian life.” [source]
The expression which thing, or that which, refers either to the commandment of love, or to the fact stated, viz., that the old commandment is new. The fact that the old commandment is new is true in Him and in us. On the whole I prefer this. [source]
For us, read you. The fact that the old commandment is new, is true in Him (Christ), since He gave it as a new commandment, and illustrated it by His word and example. It is true in you, since you did not receive it until Christ gave it, and since the person and life of Christ are appealing to you in new lights and with fresh power as your Christian life develops. In Him, points back to as He walked. [source]
Explaining the apparent paradox. [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]
Wrong. The passing is not represented as accomplished, but as in progress. Rev., rightly rendering the present tense, is passing away. [source]
Lit., the light, the true (light). See on that eternal life (1 John 1:2). True, not as distinguished from false, but as answering to the true ideal. See on John 1:9. The true light is the revelation of God in Christ. See on 1 John 1:5. [source]
See on John 1:5. Compare Revelation 1:16; Revelation 8:12; Revelation 21:23; 2 Peter 1:19. See also Romans 13:11sqq.; Titus 2:11; Titus 3:4. [source]
Reverse Greek Commentary Search for 1 John 2:8
Wyc., very light (compare the Nicene creed, “very God of very God”). This epithet is applied to light only here and 1 John 2:8, and is almost confined to the writings of John. A different word, ἀληθής , also rendered true, occurs at John 3:33; John 5:31; John 8:13, and elsewhere. The difference is that ἀληθινόζ signifies true, as contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic. Thus God is ἀληθής (John 3:33) in that He cannot lie. He is ἀληθινός (1 Thessalonians 1:9), as distinguished from idols. In Hebrews 8:2, the heavenly tabernacle is called ἀληθινή , as distinguished from the Mosaic tabernacle, which was a figure of the heavenly reality (Hebrews 9:24). Thus the expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with all imperfect manifestations: “the Light which fulfilled all that had been promised by the preparatory, partial, even fictitious lights which had existed in the world before.”“Our little systems have their day;They have their day and cease to be: They are but broken lights of Thee,-DIVIDER- And Thou, O Lord, art more than they.”Tennyson, In Memoriam. [source]
Note the present tense, indicating not merely the present point of time, but that the light has gone forth continuously and without interruption from the beginning until now, and is still shining. Hence φαίνει , shineth, denoting the peculiar property of light under all circumstances, and not φωτίζει , lighteneth or illuminateth, as in John 1:9. The shining does not always illuminate. Compare 1 John 2:8. [source]
Linear present active indicative of παινω phainō old verb from παω phaō to shine “The light keeps on giving light.” In the darkness (σκοτος en tēi skotiāi). Late word for the common σκια skotos (kin to ο ζοπος του σκοτου skia shadow). An evident allusion to the darkness brought on by sin. In 2 Peter 2:17 we have σκοτια ho zophos tou skotou (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of σκοτος skotia (πως skotos) for moral darkness from sin and πωτιζω παινω phōs (αυτο ου κατελαβεν phōtizō class="normal greek">καταλαμβανω phainō) for the light that is in Christ alone. In 1 John 2:8 he proclaims that “the darkness is passing by and the true light is already shining.” The Gnostics often employed these words and John takes them and puts them in the proper place. Apprehended it not (ινα μη σκοτια υμας καταλαβηι auto ou katelaben). Second aorist active indicative of ινα καταλαβηι katalambanō old verb to lay hold of, to seize. This very phrase occurs in John 12:35 (κατελαβε δε αυτους η σκοτια hina mē skotia humas katalabēi) “that darkness overtake you not,” the metaphor of night following day and in 1 Thessalonians 5:4 the same idiom (hina katalabēi) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc 8:18. The same word appears in Aleph D in John 6:17 katelabe de autous hē skotia (“but darkness overtook them,” came down on them). Hence, in spite of the Vulgate comprehenderunt, “overtook” or “overcame” seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.sa120 [source]
Present active participle of παραγω paragō old verb to go along, by, or past (Matthew 20:30). Only example in this Gospel, but in 1 John 2:8, 1 John 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (John 10:22). From his birth Ablative case with εκ ek of old word from γενω γινομαι genō class="normal greek">τυπλος εκ γενετης ginomai Here alone in N.T., but the phrase tuphlos ek genetēs is common in Greek writers. Probably a well-known character with his stand as a beggar (John 9:5). [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]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
Lit., His Son, the only-begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1 John 1:2; 1 John 2:7, 1 John 2:8, 1 John 2:25; 1 John 5:4; John 6:41, John 6:44, John 6:50, John 6:51; John 15:1, etc. On only-begotten, see on John 1:14. [source]
A particularly faulty translation, since it utterly fails to express the development of the idea of life, which is distinctly contemplated by the original. Render, as Rev., the life, the eternal life; or the life, even the eternal life. For a similar repetition of the article compare 1 John 2:8; 1 John 4:9; 2 John 1:11. This particular phrase occurs only here and John 2:25. John uses ζωὴ αἰώνιος eternallife, and ἡ αἰώνιος ζωη the eternal life, the former expressing the general conception of life eternal, and the latter eternal life as the special gift of Christ. Αἰώνιος eternaldescribes the life in its quality of not being measured by time, a larger idea than that of mere duration. [source]
“Is passing by” (linear action, present middle indicative), as in 1 John 2:8. There is consolation in this view of the transitoriness of the conflict with the world. Even the lust which belongs to the world passes also. The one who keeps on doing (ποιων poiōn present active participle of ποιεω poieō) the will of God “abides for ever” (μενει εις τον αιωνα menei eis ton aiōna) “amid the flux of transitory things” (D. Smith). [source]