KJV: Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
YLT: ye desire, and ye have not; ye murder, and are zealous, and are not able to attain; ye fight and war, and ye have not, because of your not asking;
Darby: Ye lust and have not: ye kill and are full of envy, and cannot obtain; ye fight and war; ye have not because ye ask not.
ASV: Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not.
ἐπιθυμεῖτε | You desire |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἐπιθυμέω Sense: to turn upon a thing. |
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φονεύετε | you kill |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: φονεύω Sense: to kill, slay, murder. |
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ζηλοῦτε | covet |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ζηλεύω Sense: to burn with zeal. |
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δύνασθε | are able |
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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ἐπιτυχεῖν | to obtain |
Parse: Verb, Aorist Infinitive Active Root: ἐπιτυγχάνω Sense: to light or hit upon any person or thing. |
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μάχεσθε | You quarrel |
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: μάχομαι Sense: to fight. |
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πολεμεῖτε | wrangle |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: πολεμέω Sense: to war, carry on war. |
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ἔχετε | you have |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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διὰ | because |
Parse: Preposition Root: διά Sense: through. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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αἰτεῖσθαι | ask |
Parse: Verb, Present Infinitive Middle Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
Greek Commentary for James 4:2
Present active indicative of επιτυμεω epithumeō old word (from επι τυμος epiπονευετε και ζηλουτε thumos yearning passion for), not necessarily evil as clearly not in Luke 22:15 of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. [source]
Present active indicatives of πονευς phoneuō (old verb from ζηλοω phoneus murderer) and πονευετε zēloō to desire hotly to possess (1 Corinthians 12:31). It is possible (perhaps probable) that a full stop should come after επιτυχειν phoneuete (ye kill) as the result of lusting and not having. Then we have the second situation: “Ye covet and cannot obtain James refers again to δια ouk echete (ye do not have) in James 4:2. Such sinful lusting will not obtain. “Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer” (Ropes). Cf. Matthew 6:31-33. The reason here is expressed by αιτεω dia and the accusative of the articular present middle infinitive of υμας aiteō used here of prayer to God as in Matthew 7:7. αιτειστε Humās (you) is the accusative of general reference. Note the middle voice here as in αιτεω aiteisthe in James 4:3. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (Prol., p. 160) regards the distinction between αιτεομαι aiteō and aiteomai often “an extinct subtlety.” [source]
James refers again to δια ouk echete (ye do not have) in James 4:2. Such sinful lusting will not obtain. “Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer” (Ropes). Cf. Matthew 6:31-33. The reason here is expressed by αιτεω dia and the accusative of the articular present middle infinitive of υμας aiteō used here of prayer to God as in Matthew 7:7. αιτειστε Humās (you) is the accusative of general reference. Note the middle voice here as in αιτεω aiteisthe in James 4:3. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (Prol., p. 160) regards the distinction between αιτεομαι aiteō and aiteomai often “an extinct subtlety.” [source]
See on desire, 1 Peter 1:12; and Mark 4:19. [source]
Rev., covet, and are jealous, in margin. See on James 3:14. [source]
Reverse Greek Commentary Search for James 4:2
Lit.,pleasures, as Rev. Properly, sensual pleasures. The sinful pleasures are the outgrowths of the lusts, James 4:2. [source]
Present active indicatives of πονευς phoneuō (old verb from ζηλοω phoneus murderer) and πονευετε zēloō to desire hotly to possess (1 Corinthians 12:31). It is possible (perhaps probable) that a full stop should come after επιτυχειν phoneuete (ye kill) as the result of lusting and not having. Then we have the second situation: “Ye covet and cannot obtain James refers again to δια ouk echete (ye do not have) in James 4:2. Such sinful lusting will not obtain. “Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer” (Ropes). Cf. Matthew 6:31-33. The reason here is expressed by αιτεω dia and the accusative of the articular present middle infinitive of υμας aiteō used here of prayer to God as in Matthew 7:7. αιτειστε Humās (you) is the accusative of general reference. Note the middle voice here as in αιτεω aiteisthe in James 4:3. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (Prol., p. 160) regards the distinction between αιτεομαι aiteō and aiteomai often “an extinct subtlety.” [source]
James refers again to δια ouk echete (ye do not have) in James 4:2. Such sinful lusting will not obtain. “Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer” (Ropes). Cf. Matthew 6:31-33. The reason here is expressed by αιτεω dia and the accusative of the articular present middle infinitive of υμας aiteō used here of prayer to God as in Matthew 7:7. αιτειστε Humās (you) is the accusative of general reference. Note the middle voice here as in αιτεω aiteisthe in James 4:3. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (Prol., p. 160) regards the distinction between αιτεομαι aiteō and aiteomai often “an extinct subtlety.” [source]
Μοιχοι και Moichoi kai (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine μοιχοι moichoi It is not clear whether the word is to be taken literally here as in Romans 7:3, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2 Corinthians 11:1.; Ephesians 5:24-28 (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of James 4:2. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians 5:3-5). [source]
First aorist active indicative of πονευω phoneuō (James 2:11; James 4:2). “The righteous one” Stephen (Acts 7:52) directly accuses the Sanhedrin with being betrayers and murderers It is possible to treat this as a question. Present middle indicative of αντιτασσω antitassō for which see James 4:6. Without a question the unresisting end of the victim (τον δικαιον ton dikaion) is pictured. With a question (ουκ ouk expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely. [source]
Futuristic present middle indicative, “I am coming” (imminent), as in Revelation 2:5 with ταχυ tachu as in Revelation 3:11; Revelation 11:14; Revelation 22:7, Revelation 22:12, Revelation 22:20. As with εν ταχει en tachei (Revelation 1:1), we do not know how soon “quickly” is meant to be understood. But it is a real threat.Against them (μετ αυτων met' autōn). This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete).With Instrumental use of εν en For the language see Revelation 1:16; Revelation 2:12; Revelation 19:15. [source]
This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete). [source]