KJV: For he that biddeth him God speed is partaker of his evil deeds.
YLT: for he who is saying to him, 'Hail,' hath fellowship with his evil works.
Darby: for he who greets him partakes in his wicked works.
ASV: for he that giveth him greeting partaketh in his evil works.
| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λέγων | telling |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| χαίρειν | to rejoice |
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Parse: Verb, Present Infinitive Active Root: χαίρω Sense: to rejoice, be glad. |
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| κοινωνεῖ | partakes |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: κοινωνέω Sense: to come into communion or fellowship with, to become a sharer, be made a partner. |
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| τοῖς | in the |
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Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἔργοις | works |
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Parse: Noun, Dative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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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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| τοῖς | - |
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Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| πονηροῖς | evil |
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Parse: Adjective, Dative Neuter Plural Root: πονηρός Sense: full of labours, annoyances, hardships. |
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Greek Commentary for 2 John 1:11
Associative instrumental case with κοινωνει koinōnei as in 1 Timothy 5:22, common verb from κοινωνος koinōnos (partner). It is to be borne in mind that the churches often met in private homes (Romans 16:5; Colossians 4:15), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Acts 18:27), there was no way of escaping responsibility for the harm wrought by these propagandists of evil. It is not a case of mere hospitality to strangers. [source]
The verb occurs nowhere else in John's writings. The kindred noun κοινωνία fellowshipis peculiar to the First Epistle. See on 1 John 1:3; also on partners (Luke 5:10); fellowship (Acts 2:42); partaker (1 Peter 5:1). [source]
Reverse Greek Commentary Search for 2 John 1:11
Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11. [source]
Hold fellowship with; partake with. Not impart to. The word is used of giving and receiving material aid (Philemon 4:15): of moral or spiritual participation (Romans 15:27; 1 Timothy 5:22; 2 John 1:11): of participation in outward conditions (Hebrews 2:14): in sufferings (1 Peter 4:13). [source]
Present active imperative of κοινωνεω Koinéōneō (from κοινωνος Koinéōnos partner) with μη mē in prohibition with associative instrumental case as in 2 John 1:11; Romans 12:13. On αλλοτριος allotrios (belonging to another) see note on Romans 14:4. Keep thyself pure (σεαυτον αγνον τηρει seauton hagnon tērei). “Keep on keeping thyself pure.” Present active imperative of τηρεω tēreō f0). [source]
Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philemon 4:15. [source]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου kuriou Iēsou Christou). Here on a par with God (τεου theou) and calls himself not αδελπος adelphos (brother) of Jesus, but δουλος doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
“Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on Acts 2:42; see on Luke 5:10. The verb κοινωνέω tocome into fellowship, to be made a partner, to be partaker of, occurs 1 Peter 4:13; 2 John 1:11; Hebrews 2:14, etc. The expression here, ( ἔχειν κοινωνίαν ) is stronger, since it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship. See on John 16:22. [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]