KJV: For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
YLT: for every one who is doing wicked things hateth the light, and doth not come unto the light, that his works may not be detected;
Darby: For every one that does evil hates the light, and does not come to the light that his works may not be shewn as they are;
ASV: For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved.
πᾶς | Everyone |
Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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φαῦλα | evil |
Parse: Adjective, Accusative Neuter Plural Root: φαῦλος Sense: easy, slight, ordinary, mean, worthless, of no account. |
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πράσσων | practicing |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀναπράσσω Sense: to exercise, practise, to be busy with, carry on. |
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μισεῖ | hates |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μισέω Sense: to hate, pursue with hatred, detest. |
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φῶς | Light |
Parse: Noun, Accusative Neuter Singular Root: φῶς Sense: light. |
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ἔρχεται | comes |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ἐλεγχθῇ | may be exposed |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: ἐλέγχω Sense: to convict, refute, confute. |
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ἔργα | works |
Parse: Noun, Nominative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for John 3:20
The word παυλος phaulos means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In John 5:29 see contrast between αγατα ποιεω agatha poieō (doing good things) and παυλα πρασσω phaula prassō (practising evil things). Hateth the light Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance. Cometh not to the light The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness. Lest his works should be reproved Negative final clause (ινα μη hina mē) with first aorist passive subjunctive of ελεγχω elegchō old word to correct a fault, to reprove, to convict. See also John 8:46; John 16:8. To escape this unpleasant process the evil man cuts out Christ. [source]
The present participle, indicating habit and general tendency. [source]
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER- -DIVIDER- [source]
Rev., ill. A different word from that in the previous verse. Originally, light, paltry, trivial, and so worthless. Evil, therefore, considered on the side of worthlessness. See on James 3:16. [source]
Reverse Greek Commentary Search for John 3:20
See on John 3:20. Rev., convicteth. [source]
Note again the use of the different verbs for doing with good and evil. See on John 3:21. On the word for evil ( φαῦλα ), see on John 3:20. [source]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
See on John 3:20. Rev., convict. [source]
See on John 3:20; John 16:8 (the work of the Holy Spirit) for ελεγχω elegchō for charge and proof. The use of αμαρτια hamartia as in John 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Hebrews 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on. Why do ye not believe me? This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection. [source]
See on John 3:20; see on James 3:16. [source]
Of his sins. See on tell him his fault, Matthew 18:15; see on convinced, James 2:9; see on reproved, John 3:20. Rev., reproved: convicted in margin. [source]
Periphrastic past perfect passive of καταγινοσκω kataginoskō old verb to know against, to find fault with. In N.T. only here and 1 John 3:20. [source]
A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the nature of light. It no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which is evil avoids the light, and loves darkness better than light, but none the less is brought to the light and appears in its own light. See John 3:20, John 3:21. This truth is embodied in another form in the parable of the Tares. Growth is manifestation. By suffering the tares to grow, their difference from the wheat, which at first is not apparent, is fully revealed. [source]
See on John 3:20. [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]
Comp. 2 Timothy 4:2; Titus 1:9, Titus 1:13; Titus 2:15. See on reproved, John 3:20. [source]
Rather, convict of their errors. See on 1 Timothy 5:20and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction 2 Timothy 3:16. [source]
Better, conviction. N.T.ooClass. Comparatively frequent in lxx, mostly in the sense of rebuke: sometimes curse, punishment. See Ps. of John href="/desk/?q=joh+3:20&sr=1">John 3:20. [source]
Better, convict. See on John 3:20, and see on ἐλεγμὸν , 2 Timothy 3:16. [source]
Only here in Pastorals. In Paul, Romans 9:11; 2 Corinthians 5:10. See on John 3:20. [source]
N.T.oQuite often in lxx for יָכַֽח, to reprove, rebuke, punish, blame. See Proverbs 1:23; Wisd. 2:14; John href="/desk/?q=joh+3:20&sr=1">John 3:20. Rend. conviction. Observe that ὑπόστασις and ἔλεγχος are not two distinct and independent conceptions, in which case καὶ would have been added; but they stand in apposition. Ἔλεγχος is really included in ὑπόστασις , but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: “a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish.” [source]
An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word:worthlessness, good-for-nothingness. In classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See John 3:20; John 5:29; Titus 2:8. Rev., vile, which, according to its etymology, Lat., vilis, follows the same process of development from cheap, or paltry, to bad. [source]
Rather, as Rev., convinced. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on John 8:46. Compare John 3:20; John 8:9; 1 Corinthians 14:24, 1 Corinthians 14:25. [source]
Present passive participle of ελεγχω elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24). [source]
“Ye work a sin.” A serious charge, apparently, for what was regarded as a trifling fault. See Matthew 7:23, οι εργαζομενοι την ανομιαν hoi ergazomenoi tēn anomian (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psalm 6:8).Being convicted (ελεγχομενοι elegchomenoi). Present passive participle of ελεγχω elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24).As transgressors For this word from παραβαινω parabainō to step across, to transgress, see Galatians 2:18; Romans 2:25, Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19. To the law and to the testimony. [source]
Compare 1 John 3:20. [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [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]
Indefinite relative clause with modal αν an and the present active subjunctive, like οτι εαν καταγινωσκηι hoti ean kataginōskēi in 1 John 3:20. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mark 11:24; Luke 11:9; John 14:12.; John 16:23 and his example (Mark 14:36; Matthew 26:39; Luke 22:42). The answer may not always be in the form that we expect, but it will be better. [source]
The reason for the victory lies in God, who abides in them (1 John 3:20, 1 John 3:24; John 14:20; John 15:4.). God is greater than Satan, “he that is in the world” (ο εν τωι κοσμωι ho en tōi kosmōi), the prince of this world (John 12:31; John 14:30), the god of this age (2 Corinthians 4:4), powerful as he seems. [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]
See on John 3:20. Rev., reprove. [source]