KJV: The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
YLT: the world is not able to hate you, but me it doth hate, because I testify concerning it that its works are evil.
Darby: The world cannot hate you, but me it hates, because I bear witness concerning it that its works are evil.
ASV: The world cannot hate you; but me it hateth, because I testify of it, that its works are evil.
δύναται | is able |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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κόσμος | world |
Parse: Noun, Nominative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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μισεῖν | to hate |
Parse: Verb, Present Infinitive Active Root: μισέω Sense: to hate, pursue with hatred, detest. |
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ἐμὲ | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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μισεῖ | it hates |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μισέω Sense: to hate, pursue with hatred, detest. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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μαρτυρῶ | bear witness |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: μαρτυρέω Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration. |
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περὶ | concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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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 it |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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πονηρά | evil |
Parse: Adjective, Nominative Neuter Plural Root: πονηρός Sense: full of labours, annoyances, hardships. |
Greek Commentary for John 7:7
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]
Frequent in John, and expressing an inherent impossibility. See John 3:3, John 3:5; John 5:19; John 6:44; John 7:34, John 7:36; John 8:21, John 8:43; John 12:39; John 14:17, etc. [source]
See on Luke 3:19; see on Luke 7:21. [source]
Reverse Greek Commentary Search for John 7:7
See on John 7:7. [source]
In absolute, eternal being and fellowship with the Father. I am ( ἐγω εἰμι ) is the formula of the divine existence (John 8:58). The phrase carries a hint of the essential nature of Jesus, and thus prepares the way for ye cannot come (see on John 7:7). The difference in character will make it essentially impossible. [source]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
Conclusion of second-class condition (determined as unfulfilled), regular idiom with αν an and imperfect indicative in present time. But because ye are not of the world Definite and specific reason for the world‘s hatred of real Christians whose very existence is a reproach to the sinful world. Cf. John 7:7; John 17:14; 1 John 3:13. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly? [source]
Emphatic demonstrative masculine pronoun. When he is come Second aorist active participle of ερχομαι erchomai “having come” or “coming.” Will convict the world Future active of ελεγχω elegchō old word for confuting, convicting by proof already in John 3:29; John 8:46. Jesus had been doing this (John 7:7), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. In respect of sin Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man‘s sense of sin. Hence crime waves even in youth. And of righteousness The opposite of “sin” and to be yearned for after conviction. Cf. Rom 1:19-3:21 about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ‘s idea of righteousness. And of judgment As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of “not as man‘s advocate with God (1 John 2:1), but as Christ‘s advocate with the world” (Bernard). [source]
Compound of ουκ ouk and ουν oun and is clearly ironical expecting an affirmative answer, only here in the N.T., and in lxx only in A text in 2Kings 5:23. Thou sayest that In Matthew 27:11; Mark 15:2; Luke 23:3, συ λεγεις su legeis clearly means “yes,” as συ ειπας su eipas (thou saidst) does in Matthew 26:64 (= “I am,” εγω ειμι egō eimi in Mark 14:62). Hence here οτι hoti had best be taken to mean “because”: “Yes, because I am a king.” Have I been born Perfect passive indicative of γενναω gennaō The Incarnation was for this purpose. Note repetition of εις τουτο eis touto (for this purpose), explained by ινα μαρτυρησω τηι αλητειαι hina marturēsō tēi alētheiāi (that I may bear witness to the truth), ινα hina with first aorist active subjunctive of μαρτυρεω martureō Paul (1 Timothy 6:13) alludes to this good confession when Christ bore witness (μαρτυρησαντος marturēsantos) before Pilate. Jesus bore such witness always (John 3:11, John 3:32; John 7:7; John 8:14; Revelation 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]