KJV: But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
YLT: but -- that the word may be fulfilled that was written in their law -- They hated me without a cause.
Darby: But that the word written in their law might be fulfilled, They hated me without a cause.
ASV: But this cometh to pass , that the word may be fulfilled that is written in their law, They hated me without a cause.
| ἀλλ’ | But [this is] |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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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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| πληρωθῇ | may be fulfilled |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| λόγος | word |
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Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| νόμῳ | law |
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Parse: Noun, Dative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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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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| γεγραμμένος | having been written |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Ἐμίσησάν | They hated |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: μισέω Sense: to hate, pursue with hatred, detest. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| δωρεάν | without cause |
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Parse: Adverb Root: δωρεάν Sense: freely, undeservedly. |
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Greek Commentary for John 15:25
Ellipsis in the Greek (no verb), as in John 9:3; John 13:18. In their law Cf. John 8:17; John 10:34 for this standpoint. “Law” The hatred of the Jews toward Jesus the promised Messiah (John 1:11) is “part of the mysterious purpose of God” (Bernard) as shown by ινα πληρωτηι hina plērōthēi (first aorist passive subjunctive of πληροω plēroō to fulfill). Without a cause Adverbial accusative of δωρεα dōrea from διδωμι didōmi gratuitously, then unnecessarily or gratis (in two Koiné tablets, Nageli) as here and Galatians 2:21. [source]
Gratuitously. Akin to δίδωμι , to give. Their hatred was a voluntary gift. [source]
Reverse Greek Commentary Search for John 15:25
The connection in this verse is much disputed. Some explain, Arise, let us go hence, that the world may know that I love the Father, and that even as the Father commanded me so I do. Others, So I do, that the world may know - and even as the Father, etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh, i.e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise, etc., will form, as in A.V. and Rev., an independent sentence. I incline to adopt this. The phrase ἀλλ ' ἵνα , but in order that, with an ellipsis, is common in John. See John 1:8, John 1:31; John 9:3; John 13:18; John 15:25; 1 John 2:19. [source]
The word is sometimes used in the New Testament of other scriptures. See John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. [source]
Rev., came. Neither in the original text. Literally, “He was not the light, but in order that ( ἵνα ) he might bear witness.” So in John 9:3. “Neither hath this man sinned, nor his parents, but (he was born blind) that the works,” etc. Compare John 15:25. [source]
“That one,” i.e. John. He was a light (John 5:35) as all believers are (Matthew 5:14), but not “the light” But came No verb in the Greek, to be supplied by repeating ηλτεν ēlthen of John 1:7. See similar ellipses in John 9:3; John 13:18; John 15:25. In Johannine fashion we have the final ινα hina clause of John 1:7 repeated. [source]
Purpose clause with ινα hina and the second aorist active subjunctive of γινωσκω ginōskō Elliptical construction (cf. John 9:3; John 13:18; John 15:25). “But I surrendered myself to death,” etc., before ινα hina Arise, let us go hence Imperative present middle of αγωμεν egeirō and the volitive (hortatory) subjunctive agōmen (the word used in John 11:7, John 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane. [source]
Periphrastic perfect passive indicative of γραπω graphō (as in John 2:17) in place of the usual γεγραπται gegraptai “Does it not stand written?” In your law From Psalm 82:6. The term νομος nomos (law) applying here to the entire O.T. as in John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21. Aleph D Syr-sin. omit υμων humōn but needlessly. We have it already so from Jesus in John 8:17. They posed as the special custodians of the O.T. I said Recitative οτι hoti before a direct quotation like our quotation marks. Ειπα Eipa is a late second aorist form of indicative with -α a instead of -ον on Ye are gods Another direct quotation after ειπα eipa but without οτι hoti The judges of Israel abused their office and God is represented in Psalm 82:6 as calling them “gods” (τεοι theoi elohim) because they were God‘s representatives. See the same use of elohim in Exodus 21:6; Exodus 22:9, Exodus 22:28. Jesus meets the rabbis on their own ground in a thoroughly Jewish way. [source]
That is, “out of the Scriptures” (John 10:34; John 15:25). The Christ abideth forever Timeless present active indicative of μενω menō to abide, remain. Perhaps from Psalm 89:4; Psalm 110:4; Isaiah 9:7; Ezekiel 37:25; Daniel 7:14. How sayest thou? In opposition to the law (Scripture). The Son of man Accusative case of general reference with the infinitive υπσωτηναι hupsōthēnai (first aorist passive of υπσοω hupsoō and taken in the sense of death by the cross as Jesus used it in John 12:32). Clearly the crowd understand Jesus to be “the Son of man” and take the phrase to be equivalent to “the Christ.” This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between “the Christ” (the Messiah) and “the Son of man.” The use of “this” (ουτος houtos) in the question that follows is in contrast to John 12:32. The Messiah (the Son of man) abides forever and is not to be crucified as you say he “must” (δει dei) be. [source]
See the same clause in John 17:12. Purpose clause with αλλ ινα η γραπη πληρωτηι hina and first aorist passive subjunctive of ινα plēroō This treachery of Judas was according to the eternal counsels of God (John 12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see John 9:3; John 15:25. The quotation is from the Hebrew of Psalm 41:9. He that eateth Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου epairō επαιρω Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
Gratuitously. Compare Matthew 10:8; John 15:25; 2 Corinthians 11:7; Revelation 21:6. [source]
In a different sense, referring to the O.T. For a similar double sense see Romans 3:19. For νόμος as a designation of the O.T. generally, see 1 Corinthians 14:21; John 10:24; John 11:34; John 15:25. [source]
Groundlessly, without cause. See on 2 Thessalonians 3:8. The sense here is not common. It is not found in Class., and in N.T. only John 15:25. In lxx, see Psalm 34:7,19; 108:3; 118:161; 1 Samuel 19:5; Sirach 20:23; 29:6. Comp. Ignatius, Trall. v. Paul says: “I do not invalidate the grace of God in the offering of Christ, as one does who seeks to reestablish the law as a means of justification; for if righteousness comes through the law, there was no occasion for Christ to die.” Additional Note on Galatians 2:14-21.The course of thought in Paul's address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be interpreted in the light of Peter's false attitude - as a remonstrance against a particular state of things. The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly inconsistent. -DIVIDER- -DIVIDER- Even you and I, born Jews, and not Gentiles - sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we committed ourselves to the principle that no one can be justified by the works of the law. -DIVIDER- -DIVIDER- But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon the law as a means of justification?-DIVIDER- No. God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin. -DIVIDER- -DIVIDER- For to say that Christ is a minister of sin, is to say that I, at his bidding, became a transgressor by abandoning the law, that the law is the only true standard and medium of righteousness. If I reassert the obligation of the law after denying that obligation, I thereby assert that I transgressed in abandoning it, and that Christ, who prompted and demanded this transgression, is a minister of sin. -DIVIDER- -DIVIDER- But this I deny. The law is not the true standard and medium of righteousness. I did not transgress in abandoning it. Christ is not a minister of sin. For it was the law itself which compelled me to abandon the law. The law crucified Christ and thereby declared him accursed. In virtue of my moral fellowship with Christ, I was (ethically) crucified with him. The act of the law forced me to break with the law. Through the law I died to the law. Thus I came under a new principle of life. I no longer live, but Christ lives in me. If I should declare that righteousness is through the law, by reasserting the obligation of the law as you, Peter, have done, I should annul the grace of God as exhibited in the death of Christ: for in that case, Christ's death would be superfluous and useless. But I do not annul the grace of God. -DIVIDER- -DIVIDER- [source]
Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25). [source]
Condition of second class with ει ei and imperfect tense (no aorist for ειμι eimi).They would have continued (μεμενηκεισαν αν memenēkeisan an). Past perfect of μενω menō to remain, without augment, with αν an in apodosis of second-class condition.With us In fellowship, for which see μετα meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ all'). Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα hina and the first aorist passive subjunctive of πανεροω phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι hoti as here.They all are not (ουκ εισιν παντες ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
In fellowship, for which see μετα meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ all'). Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα hina and the first aorist passive subjunctive of πανεροω phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι hoti as here.They all are not (ουκ εισιν παντες ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]