KJV: Greater love hath no man than this, that a man lay down his life for his friends.
YLT: greater love than this hath no one, that any one his life may lay down for his friends;
Darby: No one has greater love than this, that one should lay down his life for his friends.
ASV: Greater love hath no man than this, that a man lay down his life for his friends.
μείζονα | Greater |
Parse: Adjective, Accusative Feminine Singular, Comparative Root: μέγας Sense: great. |
|
ταύτης | than this |
Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: οὗτος Sense: this. |
|
ἀγάπην | love |
Parse: Noun, Accusative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
|
οὐδεὶς | no one |
Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
|
ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
τις | one |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
|
ψυχὴν | life |
Parse: Noun, Accusative Feminine Singular Root: ψυχή Sense: breath. |
|
αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
θῇ | should lay down |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: τίθημι Sense: to set, put, place. |
|
φίλων | friends |
Parse: Adjective, Genitive Masculine Plural Root: φίλος Sense: friend, to be friendly to one, wish him well. |
Greek Commentary for John 15:13
Ablative case after the comparative adjective μειζονα meizona and feminine agreeing with της αγαπης tēs agapēs (love) understood. That a man lay down his life Object clause (non-final use of ινα hina in apposition with the ablative pronoun ταυτης tautēs and the second aorist active subjunctive of τιτημι tithēmi). For the phrase see John 10:11 of the good shepherd. Cf. 1 John 3:16; Romans 5:7. For his friends “In behalf of his friends” and so “in place of his friends.” “Self-sacrifice is the high-water mark of love” (Dods). For this use of υπερ huper see John 11:50; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:7. [source]
Some of the more subtle phases of John's thought cannot be apprehended without a careful study of this often-recurring conjunction. It is still claimed by some grammarians that it is used to mark, not only design and end, but also result. But it may fairly be claimed that its predominant sense is intent, purpose, purport, or object. Hence that, as representing ἵνα , is to be taken in the sense of to the end or intent that; in order that. Here the use of the word is very subtle and suggestive, as well as beautiful. No man hath greater love than this (love), which, in its original conception, was intended and designed to reach to the extent of sacrificing life for a friend. Christ, therefore, here gives us more than a mere abstract comparison and more than a merely human gauge of love. He measures love according to its divine, original, far-reaching intent. [source]
See on John 10:11. [source]
Reverse Greek Commentary Search for John 15:13
Infinitive (aorist middle) of purpose with accusative of general reference The Holy Spirit had been given them to guide them into truth (John 15:13). [source]
Not defining the contents of the commandment, but expressing intent. Compare John 13:34, and see on John 15:13. [source]
The purport and aim of the message. See on John 15:13. [source]
See on John 15:13. [source]
See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]
“The thing called love” (D. Smith).He for us (εκεινος υπερ ημων ekeinos huper hēmōn). Εκεινος Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7.Laid down his life First aorist active indicative of τιτημι tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν hēmeis opheilomen). Emphatic ημεις hēmeis again. For οπειλω opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
First aorist active indicative of τιτημι tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν hēmeis opheilomen). Emphatic ημεις hēmeis again. For οπειλω opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
Emphatic ημεις hēmeis again. For οπειλω opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
Sub-final object clause in apposition with εντολην entolēn as in John 13:34; John 15:13. [source]
Ἵνα inorder that, marks the intent of the caution. See on John 15:13. [source]
See on John 15:13. [source]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]