KJV: If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
YLT: if of the world ye were, the world its own would have been loving, and because of the world ye are not -- but I chose out of the world -- because of this the world hateth you.
Darby: If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, on account of this the world hates you.
ASV: If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you.
κόσμου | world |
Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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ἦτε | you were |
Parse: Verb, Imperfect Indicative Active, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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κόσμος | world |
Parse: Noun, Nominative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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ἂν | - |
Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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τὸ | [as] its |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἴδιον | own |
Parse: Adjective, Accusative Neuter Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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ἐφίλει | would love [you] |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: φιλέω Sense: to love. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἐστέ | you are |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἐξελεξάμην | chose |
Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: ἐκλέγομαι Sense: to pick out, choose, to pick or choose out for one’s self. |
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ἐκ | out of |
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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διὰ | on account of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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μισεῖ | hates |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μισέω Sense: to hate, pursue with hatred, detest. |
Greek Commentary for John 15:19
Conclusion of second-class condition (determined as unfulfilled), regular idiom with αν an and imperfect indicative in present time. But because ye are not of the world Definite and specific reason for the world‘s hatred of real Christians whose very existence is a reproach to the sinful world. Cf. John 7:7; John 17:14; 1 John 3:13. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly? [source]
Sprung out of the world. See on of the earth, John 3:31. [source]
The verb for natural affection. See on John 5:20. [source]
Reverse Greek Commentary Search for John 15:19
The threefold repetition of the word has a certain solemnity. Compare John 1:10; John 15:19. [source]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER- -DIVIDER- [source]
First aorist middle indicative of εκλεγω eklegō See this same verb and tense used for the choice of the disciples by Christ (John 6:70; John 13:18; John 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke 6:13). So Paul was “a vessel of choice” Appointed First aorist active indicative Second aorist active subjunctive of διδωμι didōmi with ινα hina (purpose clause). Cf. John 14:13 for the same purpose and promise, but with ποιησω poiēsō (I shall do). See also John 16:23, John 16:26. [source]
This redundant use of both verbs (cf. John 1:26) occurs in the Synoptics also and in the lxx also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (Aramaic Origin, etc., p. 53). Because Causal use of οτι hoti at beginning of the sentence as in John 14:19; John 15:19; John 16:6. The second οτι hoti before ειδον eidon (I saw) is either declarative (that) or merely recitative (either makes sense here). Thou shalt see greater things than these Perhaps volitive future middle indicative of οραω horaō (though merely futuristic is possible as with οπσεστε opsesthe in John 1:51) ablative case of τουτων toutōn after the comparative adjective μειζω meizō The wonder of Nathanael no doubt grew as Jesus went on. [source]
Same phrase in John 15:27; John 16:13; 1 John 4:6, “a most exquisite title” (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. John 1:17), in contrast to the spirit of error (1 John 4:6). Whom Grammatical neuter gender He is a person, not a mere influence. Cannot receive Left to itself the sinful world is helpless (1 Corinthians 2:14; Romans 8:7.), almost Paul‘s very language on this point. The world lacks spiritual insight It failed to recognize Jesus (John 1:10) and likewise the Holy Spirit. Ye know him Emphatic position of υμεις humeis (ye) in contrast with the world (John 15:19), because they have seen Jesus the Revealer of the Father (John 14:9). Abides Timeless present tense. With you “By your side,” “at home with you,” not merely “with you” In your hearts. So note μετα meta (John 14:16), παρα εν para class="translit"> en f0). [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
For ὅτι in this sense at the beginning of a clause see Romans 9:7; 1 Corinthians 12:15; John 15:19; John 20:29. The emphasis is on sons. The spirit would not be given is ye were not sons. Others take ὅτι as demonstrative, as a proof that ye are sons; but examples of such usage are wanting. It is not a proof of the fact of sonship that the apostle is giving, but a consequence of it. Comp. Romans 8:16, where the witness of the Spirit attests the sonship. [source]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]