KJV: Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
YLT: Jesus answered, 'My kingdom is not of this world; if my kingdom were of this world, my officers had struggled that I might not be delivered up to Jews; but now my kingdom is not from hence.'
Darby: Jesus answered, My kingdom is not of this world; if my kingdom were of this world, my servants had fought that I might not be delivered up to the Jews; but now my kingdom is not from hence.
ASV: Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
| Ἀπεκρίθη | Answered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| βασιλεία | kingdom |
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Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐμὴ | My |
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Parse: Personal / Possessive Pronoun, Nominative Feminine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| κόσμου | world |
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Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| τούτου | this |
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Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
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| ἐμή | My |
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Parse: Personal / Possessive Pronoun, Nominative Feminine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ὑπηρέται | attendants |
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Parse: Noun, Nominative Masculine Plural Root: ὑπηρέτης Sense: servant. |
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| ἄν | - |
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Parse: Article, Nominative Masculine Plural Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐμοὶ | My |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| ἠγωνίζοντο» | would fight |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: ἀγωνίζομαι Sense: to enter a contest: contend in the gymnastic games. |
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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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| παραδοθῶ | I might be betrayed |
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Parse: Verb, Aorist Subjunctive Passive, 1st Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίοις | Jews |
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Parse: Adjective, Dative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| νῦν | Now |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐντεῦθεν | from here |
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Parse: Adverb Root: ἔνθεν Sense: from this place, hence. |
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Greek Commentary for John 18:36
Christ claims to be king to Pilate, but of a peculiar kingdom. For “world” For the word see John 18:3 where it means the temple police or guards (literally, under-rowers). In the lxx always (Prov 14:35; Isaiah 32:5; Dan 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew 26:56). Would fight Imperfect middle of αγωνιζομαι agōnizomai common verb (only here in John, but see 1 Corinthians 9:25) from αγων agōn (contest) with αν an a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. That I should not be delivered Negative final clause with ινα μη hina mē and first aorist passive subjunctive of παραδιδωμι paradidōmi (see John 18:28, John 18:36). Jesus expects Pilate to surrender to the Jews. But now In contrast to the condition already stated as in John 8:40; John 9:41; John 15:22, John 15:24. [source]
Only in this passage in the Gospels, of Christians. Compare Acts 13:5; 1 Corinthians 4:1. Corresponding with Christ as a king. [source]
The imperfect tense, denoting action in progress: would now be striving. [source]
Reverse Greek Commentary Search for John 18:36
Turn back thy sword into its place. It was a stern rebuke for Peter who had misunderstood the teaching of Jesus in Luke 22:38 as well as in Matthew 5:39 (cf. John 18:36). The reason given by Jesus has had innumerable illustrations in human history. The sword calls for the sword. Offensive war is here given flat condemnation. The Paris Pact of 1928 (the Kellogg Treaty) is certainly in harmony with the mind of Christ. The will to peace is the first step towards peace, the outlawing of war. Our American cities are often ruled by gangsters who kill each other off. [source]
Used only by Luke and Paul, except John 18:36. Originally to contend for a prize in the public games; and thus conveying a sense of struggle. The kindred noun, ἀγωνία , agony, is used of Christ's struggle in Gethsemane (Luke 22:44). Compare 1 Timothy 6:12; 2 Timothy 4:7. [source]
Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of Exodus 2:14. Jesus is rendering unto Caesar the things of Caesar (Luke 20:25) and shows that his kingdom is not of this world (John 18:36). The word for divider or arbiter (μεριστης meristēs) is a late word from μεριζομαι merizomai (Luke 12:13) and occurs here only in the N.T. [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]
Christ claims to be king to Pilate, but of a peculiar kingdom. For “world” For the word see John 18:3 where it means the temple police or guards (literally, under-rowers). In the lxx always (Prov 14:35; Isaiah 32:5; Dan 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew 26:56). Would fight Imperfect middle of αγωνιζομαι agōnizomai common verb (only here in John, but see 1 Corinthians 9:25) from αγων agōn (contest) with αν an a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. That I should not be delivered Negative final clause with ινα μη hina mē and first aorist passive subjunctive of παραδιδωμι paradidōmi (see John 18:28, John 18:36). Jesus expects Pilate to surrender to the Jews. But now In contrast to the condition already stated as in John 8:40; John 9:41; John 15:22, John 15:24. [source]
Old word from πιλιτευω piliteuō (Phlippians 1:27), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (John 18:36). Milligan (Vocabulary) doubts if commentators are entitled to translate it here: “We are a colony of heaven,” because such a translation reverses the relation between the colony and the mother city. But certainly here Paul‘s heart is in heaven. [source]
From ἀγών originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as ἱππικός ofhorses; γυμνικός gymnastic μουσικός ofmusic; χάλκεος , where the prize is a brazen shield, etc. Generally, any struggle or trial. Hence the verb means to enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with the exception of three instances (Luke 13:24; John 18:36; Hebrews 12:1), the words ἀγών contestand ἀγωνίζομαι tocontend are found only in his writings. See 1 Timothy 6:12; 2 Timothy 4:7; 1 Corinthians 9:25(note); 1 Thessalonians 2:2. [source]
Future active of βασιλευω basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Present active indicative, “They have need,” though A has εχουσιν hexousin (shall have), future like εσται estai Here again there is repetition of part of Revelation 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to πως phōs with ηλιου hēliou instead of πωτος phōtos “they have no light of sun”).Shall give them light (πωτισει phōtisei). Future active of πωτιζω phōtizō while aorist επωτισεν ephōtisen in Revelation 21:23.They shall reign Future active of βασιλευω basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]