KJV: He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
YLT: he who is believing in him is not judged, but he who is not believing hath been judged already, because he hath not believed in the name of the only begotten Son of God.
Darby: He that believes on him is not judged: but he that believes not has been already judged, because he has not believed on the name of the only-begotten Son of God.
ASV: He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God.
| ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| πιστεύων | believing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| κρίνεται | is judged |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| ἤδη | already |
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Parse: Adverb Root: ἤδη Sense: now, already. |
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| κέκριται | has been judged |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| πεπίστευκεν | he has believed |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| μονογενοῦς | only begotten |
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Parse: Adjective, Genitive Masculine Singular Root: μονογενής Sense: single of its kind, only. |
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| Υἱοῦ | Son |
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Parse: Noun, Genitive Masculine Singular Root: υἱός Sense: a son. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for John 3:18
Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω pisteuō has taken a permanent attitude of refusal. Here οτι μη hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν hoti ou pepisteuken gives the reason objectively (ου ou instead of μη mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα eis to onoma with πιστευω pisteuō (believing on the name) and John 1:14 for μονογενους monogenous (only begotten) and also John 3:16. [source]
Rev., more correctly, hath been judged already. Unbelief, in separating from Christ, implies judgment. He has been judged in virtue of his unbelief. [source]
Reverse Greek Commentary Search for John 3:18
Perfect active participle of τνησκω thnēskō to die.The only son of his mother (μονογενης υιος τηι μητρι αυτο monogenēs huios tēi mētri autoū). Only begotten son to his mother (dative case). The compound adjective μονογενης monogenēs (μονος monos and γενος genos) is common in the old Greek and occurs in the N.T. about Jesus (John 3:16, John 3:18). The “death of a widow‘s only son was the greatest misfortune conceivable” (Easton).And she was a widow This word χηρα chēra gives the finishing touch to the pathos of the situation. The word is from χηρος chēros bereft. The mourning of a widow for an only son is the extremity of grief (Plummer).Much people (οχλος ικανος ochlos hikanos). Considerable crowd as often with this adjective ικανος hikanos Some were hired mourners, but the size of the crowd showed the real sympathy of the town for her. [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [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 antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple κρίνω is used in the New Testament in the sense of condemning. See John 3:18; 2 Thessalonians 2:12; Hebrews 13:4. The change from perish to judge is suggested by by the law. “The Jews alone will be, strictly speaking, subjected to a detailed inquiry such as arises from applying the particular articles of a code” (Godet). Both classes of men shall be condemned; in both the result will be perishing, but the judgment by the law is confined to those who have the law. [source]
Only here in Paul, but often in John. See John 13:33; 1 John 2:1, 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18, etc. See on Galatians 3:26. [source]
Mostly in Paul and Hebrews. Comp. Romans 8:29; Colossians 1:15, Colossians 1:18; Revelation 1:5. Μονογενής only-begotten(John 1:14, John 1:18; John 3:16, John 3:18; 1 John 4:9, never by Paul) describes the unique relation of the Son to the Father in his divine nature: πρωτότοκος first-begottendescribes the relation of the risen Christ in his glorified humanity to man. The comparison implied in the word is not limited to angels. He is the first-born in relation to the creation, the dead, the new manhood, etc. See Colossians 1:15, Colossians 1:18. The rabbinical writers applied the title first-born even to God. Philo (De Confus. Ling. § 14) speaks of the Logos as πρωτόγονος or πρεσβύτατος thefirst-born or eldest son. [source]
The same word occurs for covenant (Hebrews 9:15) and will (Hebrews 9:16). This double sense of the word is played upon also by Paul in Galatians 3:15. We say today “The New Testament” (Novum Testamentum) rather than “ The New Covenant.” Both terms are pertinent. That made it Genitive of the articular second aorist middle participle of διατιτημι diatithēmi from which διατηκη diathēkē comes. The notion of will here falls in with κληρονομια klēronomia (inheritance, 1 Peter 1:4) as well as with τανατος thanatos (death). Of force Stable, firm as in Hebrews 3:6, Hebrews 3:14. Where there hath been death “In the case of dead people.” A will is only operative then. For doth it ever avail while he that made it liveth? This is a possible punctuation with μη ποτε mē pote in a question (John 7:26). Without the question mark, it is a positive statement of fact. Aleph and D read τοτε tote (then) instead of ποτε pote The use of μη mē in a causal sentence is allowable (John 3:18, οτι μη hoti mē). [source]
For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13, 1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
Tender tone with this diminutive of τεκνον teknon (child), again in 1 John 2:12; 1 John 3:18, but παιδια paidia in 1 John 2:14. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ. [source]
Subfinal use of ινα hina in apposition with εντολη entolē (commandment) and explanatory of it, as in John 15:12 See Christ‘s summary of the commandments (Mark 12:28-31; Matthew 22:34-40).So these two points here (1) We should believe (πιστευσωμεν pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι onomati here with πιστευω pisteuō as in 1 John 5:10, though εις ονομα eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18.But (2) we should love one another” There are frequent points of contact between this Epistle and the words of Jesus in John 13-17. [source]
(πιστευσωμεν pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι onomati here with πιστευω pisteuō as in 1 John 5:10, though εις ονομα eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18. [source]
“In himself,” though the evidence is not decisive between αυτωι hautōi and αυτωι autōi made Perfect active indicative of ποιεω poieō like μεμαρτυρηκεν memarturēken and πεπιστευκεν pepisteuken permanent state.A liar (πσευστην pseustēn). As in 1 John 1:10, which see.Because he hath not believed Actual negative reason with negative ου ou not the subjective reason as in John 3:18, where we have οτι μη πεπιστευκεν hoti mē pepisteuken). The subjective negative is regular with ο μη πιστευων ho mē pisteuōn Relative clause here repeats close of 1 John 5:9. [source]
Actual negative reason with negative ου ou not the subjective reason as in John 3:18, where we have οτι μη πεπιστευκεν hoti mē pepisteuken). The subjective negative is regular with ο μη πιστευων ho mē pisteuōn Relative clause here repeats close of 1 John 5:9. [source]