KJV: And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
YLT: 'And this is the judgment, that the light hath come to the world, and men did love the darkness rather than the light, for their works were evil;
Darby: And this is the judgment, that light is come into the world, and men have loved darkness rather than light; for their works were evil.
ASV: And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil.
| Αὕτη | This |
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Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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| δέ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| κρίσις | judgement |
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Parse: Noun, Nominative Feminine Singular Root: κρίσις Sense: a separating, sundering, separation. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| φῶς | Light |
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Parse: Noun, Nominative Neuter Singular Root: φῶς Sense: light. |
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| ἐλήλυθεν | has come |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| κόσμον | world |
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Parse: Noun, Accusative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| ἠγάπησαν | loved |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀγαπάω Sense: of persons. |
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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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| ἄνθρωποι | men |
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Parse: Noun, Nominative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| μᾶλλον | rather |
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Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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| σκότος | darkness |
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Parse: Noun, Accusative Neuter Singular Root: σκότος Sense: darkness. |
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| ἢ | than |
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Parse: Conjunction Root: ἤ Sense: either, or, than. |
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| φῶς | Light |
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Parse: Noun, Accusative Neuter Singular Root: φῶς Sense: light. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| πονηρὰ | evil |
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Parse: Adjective, Nominative Neuter Plural Root: πονηρός Sense: full of labours, annoyances, hardships. |
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| ἔργα | deeds |
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Parse: Noun, Nominative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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Greek Commentary for John 3:19
A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4, John 1:5, John 1:9, John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35, John 12:46; 1 John 1:6; 1 John 2:8, 1 John 2:9, 1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
That is, herein consists the judgment. The prefacing a statement with this is, and then defining the statement by ὅτι or ἵνα , that, is characteristic of John. See John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6. [source]
Rev., correctly, the light. See John 1:4, John 1:9. [source]
Literally, the men. Regarded as a class. [source]
See on John 1:5. Rev., correctly, the darkness. John employs this word only here and 1 John 1:6. His usual term is σκοτία (John 1:5; John 8:12; 1 John 1:5, etc.), more commonly describing a state of darkness, than darkness as opposed to light. [source]
Habitually. The imperfect tense marking continuation. [source]
Actively evil. See on Mark 7:22; see on Luke 3:19. [source]
Reverse Greek Commentary Search for John 3:19
Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of τιτημι tithēmi as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Romans 9:33; 1 Peter 2:16.) who love darkness rather than light (John 3:19), he will be the cause of rising for others (Romans 6:4, Romans 6:9; Ephesians 2:6). “Judas despairs, Peter repents: one robber blasphemes, the other confesses” (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. [source]
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
Literally, in order that I do. Emphasizing the end and not the process. Frequently so used in John. See on John 3:19. [source]
A characteristic phrase of John for live forever. See John 3:16, John 3:36; John 5:24; John 6:40, John 6:47, John 6:54; 1 John 3:15; 1 John 5:12. The interview with Nicodemus closes with John 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave, in John 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (John 1:16-18; John 12:37-41), and to do so abruptly. See John 1:15, John 1:16, and on and, John 1:16. 3. John 3:19is in the same line of thought with John 1:9-11in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (John 1:12; John 2:23; 1 John 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (John 1:14, John 1:18; 1 John 4:9). 6. The phrase to do truth (John 3:21) occurs elsewhere only in 1 John 1:6. -DIVIDER- -DIVIDER- [source]
Literally, in this. Compare 1 John 2:3, 1 John 2:5; 1 John 3:16, 1 John 3:19, 1 John 3:24; 1 John 4:9, 1 John 4:10, 1 John 4:13, 1 John 4:17; 1 John 5:2. [source]
This passage is differently interpreted. Some join coming ( ἐρχόμενον ) with man ( ἄνθρωπον ), and render every man that cometh, as A.V. Others join coming with light, and render, as Rev., the true light - coming into the world. The latter is the preferable rendering, and is justified by John's frequent use of the phrase coming into the world, with reference to our Lord. See John 3:19; John 6:14; John 9:39; John 11:27; John 12:46; John 16:28; John 18:37. In John 3:19and John 12:46, it is used as here, in connection with light. Note especially the latter, where Jesus himself says, “I am come a light into the world.” Was ( ἦν ) is to be taken independently, there was, and not united in a single conception with coming ( ἐρχόμενον ), so as to mean was coming. The light was, existed, when the Baptist appeared as a witness. Up to the time of his appearance it was all along coming: its permanent being conjoined with a slow, progressive coming, a revelation “at sundry times and in diverse manners” (Hebrews 1:1). “From the first He was on His way to the world, advancing toward the incarnation by preparatory revelations” (Westcott). Render therefore as Rev., “There was the true light, even the light which lighteth every man, coming into the world.” [source]
The following. This use of the pronoun, calling the reader's attention to what follows, and preparing him for it, is frequent in John. Sometimes the pronoun carries the sense of quality: of this character. See John 3:19; John 15:12; 1 John 5:4, 1 John 5:9, 1 John 5:11, 1 John 5:14. [source]
As in John 3:19; John 9:5; John 8:12; John 12:35. Final clause (negative) also here (ινα μη μεινηι hina mē meinēi first aorist active subjunctive) as in John 12:35. Light dispels darkness. [source]
“And yet” See John 1:11; Matthew 23:37 Men loved darkness rather than light (John 3:19). That ye may have life Life in its simplest form as in John 3:36 (cf. John 3:16). This is the purpose of John in writing the Fourth Gospel (John 20:31). There is life only in Christ Jesus. [source]
Because of “the law of moral correspondence” (Westcott), often in John for “inherent impossibility” (Vincent). The brothers of Jesus here belong to the unbelieving world This unbelieving “world” resented the exposure (John 3:19, cf. John 18:37). [source]
According to the standards of the flesh (2 Corinthians 5:16). The Baptist had said: “There stands one among you whom ye know not” (John 1:26). The Light of the World had come, but they loved darkness rather than light (John 3:19), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2 Corinthians 4:4). [source]
Proleptic emphatic position of εγω egō “Truth is uncongenial to them” (Bernard). See John 3:19 for their picture. [source]
Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with ερχομενον erchomenon (coming) near the end, though that is possible. The true light “The light the genuine,” not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness Added in the English to make plain this interpretation. Lighteth every man Old verb (from πως phōs) to give light as in Revelation 22:5; Luke 11:35. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker‘s text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. Coming This present middle participle of ερχομαι erchomai can be taken with αντρωπον anthrōpon just before (accusative masculine singular), “every man as he comes into the world.” It can also be construed with πως phōs (nominative neuter singular). This idea occurs in John 3:19; John 11:27; John 12:46. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in John 11:27; John 12:46 is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here κοσμος kosmos rather than παντα panta occurs in the sense of the orderly universe as often in this Gospel. See Ephesians 1:4. [source]
Final use of ινα hina with present active subjunctive of εχω echō that he may keep on having eternal life (a frequent phrase in John, always in John αιωνιος aiōnios occurs with ζωη zōē 16 times in the Gospel, 6 in 1John, ageless or endless life, beginning now and lasting forever). It is more than endless, for it is sharing in the life of God in Christ (John 5:26; John 17:3; 1 John 5:12). So here εν αυτωι en autōi (in him) is taken with εχηι echēi rather than with πιστευων pisteuōn The interview with Nicodemus apparently closes with John 3:15. In John 3:16-21 we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the Prologue (John 3:19; John 1:9-11). “Only begotten” does not occur elsewhere in the words of Jesus, but is in John 1:14, John 1:18; 1 John 4:9. John often puts in explanatory comments (John 1:16-18; John 12:37-41). [source]
This language fits in better with John 7:52 than with John 8:11. Just suppose Jesus is in the temple on the following day. Unto them The Pharisees and crowds in the temple after the feast was past. I am the light of the world Jesus had called his followers “the light of the world” (Matthew 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (John 1:9; John 3:19). The Psalmist calls God his Light (Psalm 27:1). So Isaiah 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (John 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in John 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. Shall have the light of life The light which springs from and issues in life (Westcott). Cf. John 6:33, John 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth. [source]
See on 1 Corinthians 2:14. The change of the verb favors the rendering examine for ἀνακρίνω . The Lord is the only competent examiner therefore do not judge until He comes to judgment. Even I myself am not competent to institute a conclusive examination, for the absence of condemnation from my conscience does not absolutely acquit me. See the critical note on 1 John 3:19-22. [source]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
Frequent in N.T., especially Luke and Revelation. It occurs 31 times in the phrases ἐνώπιον τοῦ Θεοῦ inthe sight of God, and ἐνώπιον κυρίου inthe sight of the Lord. olxx. Comp. ἔμπροσθεν τοῦ Θεοῦ before God. Acts 10:4; 1 Thessalonians 1:3; 1 Thessalonians 2:19; 1 Thessalonians 3:9, 1 Thessalonians 3:13. Not in Pastorals, and by Paul only 1Thessalonians the difference is trifling. Comp. 1 John 3:19and 1 John 3:22. [source]
The phrase is unique in the Pastorals, and does not appear in Paul. It is Johannine. See John 1:9; John 3:19; John 11:27; John 12:46. [source]
Compare ἕμπροσθεν αὐτοῦ beforeHim, or in His presence (1 John 3:19). In His sight “accentuates the thought of the divine regard. Compare John 7:37and John 20:30” (Westcott). [source]
Lit., in this. Characteristic of John. See John 8:35; John 15:8; John 16:30; 1 John 2:5; 1 John 3:24; 1 John 4:13; 1 John 5:2; 1 John 3:16; 1 John 3:19; 1 John 4:2. The expression points to what follows, “if we keep His commandments,” yet with a covert reference to that idea as generally implied in the previous words concerning fellowship with God and walking in the light. [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
See this phrase also in 1 John 2:5; 1 John 3:16, 1 John 3:19, 1 John 3:24; 1 John 4:2, 1 John 4:13; 1 John 5:2. That is explained by the εαν ean clause, “if we keep his commandments” (εαν τηρωμεν ean tērōmen condition of the third class, εαν ean with present active subjunctive, “if we keep on keeping”), the clause itself in apposition with τουτωι toutōi (locative case). [source]
Either present active indicative or imperative. The test of “the Spirit of God” (το πνευμα του τεου to pneuma tou theou) here alone in this Epistle, save 1 John 4:13. With the clamour of voices then and now this is important. The test (εν τουτωι en toutōi as in 1 John 3:19) follows. [source]
Comparative of μεγας megas because God is always true.For (οτι hoti). So it applies to this case.That Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν memarturēken (what he hath testified, perfect active indicative of μαρτυρεω martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια marturia though some MSS. do read εν hen to agree with it (cf. 1 John 5:10). See οτι εαν hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν memarturēken (what he hath testified, perfect active indicative of μαρτυρεω martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια marturia though some MSS. do read εν hen to agree with it (cf. 1 John 5:10). See οτι εαν hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
Declarative οτι hoti in apposition with μαρτυρια marturia as in 1 John 5:14; John 3:19. Note aorist active indicative εδωκεν edōken (from διδωμι didōmi) as in 1 John 3:23., the great historic fact of the Incarnation (John 3:16), but the perfect δεδωκεν dedōken in 1 John 3:1 to emphasize the abiding presence of God‘s love. [source]