KJV: A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
YLT: 'A new commandment I give to you, that ye love one another; according as I did love you, that ye also love one another;
Darby: A new commandment I give to you, that ye love one another; as I have loved you, that ye also love one another.
ASV: A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another.
| 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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| δίδωμι | I give |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: διδῶ Sense: to give. |
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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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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἀγαπᾶτε | you should love |
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Parse: Verb, Present Subjunctive Active, 2nd Person Plural Root: ἀγαπάω Sense: of persons. |
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| ἀλλήλους | one another |
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Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural Root: ἀλλήλων Sense: one another, reciprocally, mutually. |
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| ἠγάπησα | I have loved |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἀγαπάω Sense: of persons. |
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| ἵνα | so |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἀγαπᾶτε | should love |
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Parse: Verb, Present Subjunctive Active, 2nd Person Plural Root: ἀγαπάω Sense: of persons. |
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Greek Commentary for John 13:34
First, in contrast with the old They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (John 15:10, John 15:12). That ye love one another Non-final use of ινα hina with present active subjunctive of αγαπαω agapaō the object clause being in the accusative case in apposition with εντολην entolēn Note the present tense (linear action), “keep on loving.” Even as The measure of our love for another is set by Christ‘s love for us. [source]
See on Matthew 26:29. [source]
The word for a single commandment or injunction, but used also for the whole body of the moral precepts of Christianity. See 1 Timothy 6:14; 2 Peter 2:21; 2 Peter 3:2. See also on James 2:8. This new commandment embodies the essential principle of the whole law. Compare also 1 John 3:23. Some interpreters instead of taking that ye love one another, etc., as the definition of the commandment, explain the commandment as referring to the ordinance of the Holy Communion, and render, “a new commandment (to observe this ordinance) I give unto you, in order that ye love one another.” It is, however, more than improbable, and contrary to usage, that the Holy Supper should be spoken of as ἐντολὴ acommandment. [source]
With its usual telic force; indicating the scope and not merely the form or nature of the commandment. [source]
Rev., better, even as. Not a simple comparison ( ὥσπερ ), but a conformity; the love is to be of the same nature. There are, however, two ways of rendering the passage. 1. “I give you a new commandment, that ye love one another with the same devotion with which I loved you.” 2. “I give you a new commandment, that ye love one another, even as up to this moment I loved you, in order that you may imitate my love one toward another.” By the first rendering the character of the mutual love of Christians is described; by the second, its ground. The Rev. gives the latter in margin. [source]
Reverse Greek Commentary Search for John 13:34
Of several words for command in the New Testament, this one is always used of giving a specific injunction or precept. The kindred noun, ἐντολή , means an order, a charge, a precept and hence is used of a separate precept of the law as distinguished from the law as a whole ( νόμος ). See Matthew 22:36, Matthew 22:38. It is, however, sometimes used of the whole body of the moral precepts of Christianity. See on John 13:34. The sense of specific commands here falls in with the reading of the Rec. Text, ὅσα , whatsoever, literally, as many things as. [source]
Literally, bereft or orphans. Only here and James 1:27, where it is rendered fatherless. Compare my little children (John 13:33). “He hath not left us without a rule (John 13:34); nor without an example (John 13:15); nor without a motive (John 14:15); nor without a strength (John 15:5); nor without a warning (John 15:2, John 15:6); nor without a Comforter (John 14:18); nor without a reward (John 14:2) (James Ford, “The Gospel of St. John Illustrated”). [source]
Non-final use of ινα hina introducing a subject clause in apposition with εντολη entolē (commandment) and the present active subjunctive of αγαπαω agapaō “that ye keep on loving one another.” See John 13:34. [source]
Repetition of John 13:34; John 15:12. This very night the disciples had been guilty of jealousy and wrangling (Luke 22:24; John 13:5, John 13:15). [source]
Σαρκος Sarkos is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Matthew 11:27; Luke 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Matthew 28:18 after his resurrection. That Secondary purpose with ινα δωσει hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα hina class="normal greek">παν ο kathōs class="normal greek">παν ο hina Whatsoever (ο pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
Secondary purpose with ινα δωσει hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα hina class="normal greek">παν ο kathōs class="normal greek">παν ο hina Whatsoever (ο pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
This use of γαρ gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω agapaō and πιλεω phileō Αγαπαω Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι hina -εις αυτον echēi precisely reproduces the close of John 3:15 save that εν αυτωι eis auton takes the place of πιστευων en autōi (see John 1:12) and goes certainly with εχηι pisteuōn (not with εν αυτωι echēi as μη αποληται αλλα en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
The specific injunction “thou shalt not covet.” See on James 2:8; see John 13:34. [source]
Not defining the contents of the commandment, but expressing intent. Compare John 13:34, and see on John 15:13. [source]
The commandment of love. Compare John 13:34. This commandment is fulfilled in walking as Christ walked. Compare Ephesians 5:1, Ephesians 5:2. [source]
Not novel or new in kind Ancient as opposed both to καινος kainos and νεος neos The Mosaic law taught love for one‘s neighbours and Christ taught love even of enemies.Which ye had Imperfect active, reaching back to the beginning of their Christian lives They had heard it expressly from Jesus (John 13:34), who, however, calls it “a new commandment.” [source]
Imperfect active, reaching back to the beginning of their Christian lives They had heard it expressly from Jesus (John 13:34), who, however, calls it “a new commandment.” [source]
Sub-final object clause in apposition with εντολην entolēn as in John 13:34; John 15:13. [source]