KJV: Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
YLT: Adulterers and adulteresses! have ye not known that friendship of the world is enmity with God? whoever, then, may counsel to be a friend of the world, an enemy of God he is set.
Darby: Adulteresses, know ye not that friendship with the world is enmity with God? Whoever therefore is minded to be the friend of the world is constituted enemy of God.
ASV: Ye adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore would be a friend of the world maketh himself an enemy of God.
Μοιχαλίδες | Adulteresses |
Parse: Noun, Vocative Feminine Plural Root: μοιχαλίς Sense: an adulteress. |
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οἴδατε | know you |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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φιλία | friendship |
Parse: Noun, Nominative Feminine Singular Root: φιλία Sense: friendship. |
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τοῦ | with the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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κόσμου | world |
Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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ἔχθρα | hostility |
Parse: Noun, Nominative Feminine Singular Root: ἔχθρα Sense: enmity. |
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Θεοῦ | God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ὃς | Whoever |
Parse: Personal / Relative Pronoun, Nominative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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βουληθῇ | has chosen |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: βούλομαι Sense: to will deliberately, have a purpose, be minded. |
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φίλος | a friend |
Parse: Adjective, Nominative Masculine Singular Root: φίλος Sense: friend, to be friendly to one, wish him well. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐχθρὸς | an enemy |
Parse: Adjective, Nominative Masculine Singular Root: ἐχθρός Sense: hated, odious, hateful. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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καθίσταται | is appointed |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: καθιστάνω Sense: to set, place, put. |
Greek Commentary for James 4:4
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]
Objective genitive τεου theou with εχτρα echthra (predicate and so without article), old word from εχτρος echthros enemy (Romans 5:10), with εις τεον eis theon (below and Romans 8:7).Whosoever therefore would be (ος εαν ουν βουλητηι hos ean oun boulēthēi). Indefinite relative clause with ος hos and modal εαν ean and the first aorist passive (deponent) subjunctive of βουλομαι boulomai to will (purpose).A friend of the world Predicate nominative with infinitive ειναι einai agreeing with ος hos See note on James 2:23 for πιλος τεου philos theou (friend of God).Maketh himself (κατισταται kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου theou). [source]
Indefinite relative clause with ος hos and modal εαν ean and the first aorist passive (deponent) subjunctive of βουλομαι boulomai to will (purpose). [source]
Predicate nominative with infinitive ειναι einai agreeing with ος hos See note on James 2:23 for πιλος τεου philos theou (friend of God).Maketh himself (κατισταται kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου theou). [source]
Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.” [source]
Predicate nominative and anarthrous and objective genitive (τεου theou). [source]
All the best texts omit. [source]
Thereby constitutes himself. Rev., maketh himself. See on James 3:6. [source]
The feminine term is the general designation of all whom James here rebukes. The apostate members of the church are figuratively regarded as unfaithful spouses; according to the common Old-Testament figure, in which God is the bridegroom or husband to whom his people are wedded. See Hosea 2, Hosea href="/desk/?q=ho+3:1-5&sr=1">Hosea 3:1-5, 4; Isaiah 54:5; Isaiah 62:4, Isaiah 62:5. Also, Matthew 12:39; 2 Corinthians 11:2; Revelation 19:7; Revelation 21:9. [source]
More correctly, as Rev., would be. Lit., may have been minded to be. [source]
Reverse Greek Commentary Search for James 4:4
A very strong and graphic expression, founded upon the familiar Hebrew representation of the relation of God's people to him under the figure of marriage. See Psalm 73:27; Isaiah 57:3 sqq.; Isaiah 62:5; Ezekiel 23:27. Hence idolatry and intercourse with Gentiles were described as adultery; and so here, of moral unfaithfulness to God. Compare James 4:4:; Revelation 2:20 sqq. Thus Dante:“Where Michael wroughtVengeance upon the proud adultery.”Inf., vii., 12. [source]
They had broken the marriage tie which bound them to Jehovah (Plummer). See Psalm 73:27; Isaiah 57:3.; Isaiah 62:5; Ezekiel 23:27; James 4:4; Revelation 2:20. What is “the sign of Jonah?” [source]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
See on James 3:6. Used elsewhere by Paul only at Titus 1:5, in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See Matthew 24:25; Acts 6:3; Acts 7:10; Hebrews 5:1, etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Acts 17:15). From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. So 2 Peter 1:8; James 4:4; James 3:6. The exact meaning in this passage is disputed. The following are the principal explanations: 1. Set down in a declarative sense; declared to be. 2. Placed in the category of sinners because of a vital connection with the first tranegressor. 3. Became sinners; were made. This last harmonizes with sinned in Romans 5:12. The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained. [source]
Or “know this.” Probably the perfect active indicative (literary form as in Ephesians 5:5; Hebrews 12:17, unless both are imperative, while in James 4:4 we have οιδατε oidate the usual vernacular Koiné perfect indicative). The imperative uses only ιστε iste and only the context can decide which it is. Εστο Esto (let be) is imperative. [source]
The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).Rich in faith (πλουσιους εν πιστει plousious en pistei). Rich because of their faith. As he has shown in James 1:9.Which he promised Genitive of the accusative relative ην hēn attracted to the case of the antecedent βασιλειας basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]
Indefinite relative clause with οστις hostis and aorist active subjunctive of τηρεω tēreō old verb, to guard (from τηρος tēros guarding), as in Matthew 27:36, without αν an (though often used, but only one example of modal εαναν ean=αν an in James, viz., James 4:4). This modal εαν an (πταισηι δε εν ενι ean) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar, p. 957f.). [source]
Rather, “of an adulteress,” like James 4:4. Vivid picture of a man who cannot see a woman without lascivious thoughts toward her (Mayor). Cf. Matthew 5:28. [source]
Prohibition with μη mē and the present active imperative of αγαπαω agapaō either stop doing it or do not have the habit of doing it. This use of κοσμος kosmos is common in John‘s Gospel (John 1:10; John 17:14.) and appears also in 1 John 5:19. In epitome the Roman Empire represented it. See it also in James 4:4. It confronts every believer today. [source]