Si quis diligit mundum

In the entry dated 24.XI.2021 (Nolite diligere mundum), the reader examined the Latin, Polish and Friulian readings of love not the world nor the things which are in the world, which is the first sentence of 1 John 2:15. In this entry, he will now consider the second sentence of this same verse. According to the Douay, the English reading of the second sentence is: If any man love the world, the charity of the Father is not in him. Verses 15-17 are provided at the end of this entry, in the three languages under consideration, for the reader’s independent contemplation.

Latin. Si quis diligit mundum, non est charitas Patris in eo. The Latin for world is the masculine noun mundus; this takes the accusative form mundum in the words of St. John, for it is the direct object of diligit ({he} loveth). Si quis diligit mundum, then, means if any man love the world, where si is Latin for if, and quis may be read a man, any man, anyone. Quis will here be taken as any man, to align with the wording of the Douay. Following if, traditional English employs the subjunctive: if any man love. The third-person singular est means is; its negated form non est means is not. In eo is Latin for in him. The feminine noun charitas (or caritas) means love, charity; it will here be taken as charity, again to align with the wording of the Douay. Charitas Patris, then, means the charity of the Father (which is to say, love for the Father), where the masculine noun Pater (Father) is fallen into genitive position: Patris (of the Father). Wherefore: Si quis diligit mundum, non est charitas Patris in eo (if any man love the world, the charity of the Father is not in him).

Polish. Jeśli ktoś miłuje świat, nie ma w nim miłości Ojca. The Polish for world is the masculine noun świat; in this sentence, it is employed in the accusative, which takes the same form as in the nominative. Miłuje is the third-person singular of the present tense of the imperfective miłować (to love). Jeśli ktoś miłuje świat, then, means if any man love the world, where jeśli is Polish for if, and ktoś may be read a man, any man, anyone. Ktoś will here be taken as any man, to align with the wording of the Douay. Following if, traditional English employs the subjunctive: if any man love. Ma is the third-person singular of the present tense of the imperfective mieć (to have); as for nie ma, this is here read there is not. W nim is Polish for in him. The feminine noun miłość means love, charity; it will here be taken as charity, again to align with the wording of the Douay. Miłość Ojca, then, means the charity of the Father (which is to say, love for the Father), where the masculine noun Ojciec (Father) is fallen into genitive position: Ojca (of the Father). Moreover, into genitive position must also fall miłość, given that, in this sentence, it is employed with the negator nie ma, so that nie ma miłości means there is not the charity or there is not any charity. Wherefore: Jeśli ktoś miłuje świat, nie ma w nim miłości Ojca (if any man love the world, there is not in him the charity of the Father).

Friulian. Se un i vûl ben al mont, l’amôr dal Pari nol è in lui. The Friulian for world is the masculine noun mont. In Friulian, one loves unto another person or thing: volê ben (to love), but volêi ben al mont (to love the world; literally, to love unto the world). In volêi ben al mont, expressed not only is al mont (unto the world, where al is the contraction of the preposition a [unto] and the masculine singular definite article il [the]), but also volêi, where the indirect, third-person singular i (unto it) is suffixed to the infinitive volê; this doubling of the indirect object is a standard feature of Friulian. For instance, jê i vûl ben a Zuan means she loveth John, where expressed not only is a Zuan (unto John), but also i (unto him) preceding the conjugated verb; literally: (she) i (unto him) vûl ben (loveth) a Zuan (unto John). Consider also: volê ben (to love); volêi ben a Zuan (to love John). Now, the text of the Friulian reads se un i vûl ben al mont, meaning if any man love the world, where se is Friulian for if, and un may be read a man, any man, anyone. Un will here be taken as any man, to align with the wording of the Douay. Following if, traditional English employs the subjunctive: if any man love. The masculine noun amôr means love, charity; it will here be taken as charity, again to align with the wording of the Douay. L’amôr dal Pari, then, means the charity of the Father (which is to say, love for the Father), where the masculine noun Pari means Father, and dal is the contraction of preposition di (of) and the masculine singular definite article il (the). The infinitive jessi means to be; its masculine third-person singular form of the present indicative is al è, so that, for instance, l’amôr al è means the charity is; negated, al è takes the form nol è, so that l’amôr nol è means the charity is not. In lui is Friulian for in him. Wherefore: Se un i vûl ben al mont, l’amôr dal Pari nol è in lui (if any man love the world, the charity of the Father is not in him).

The reader will find below the text of 1 John 2:15-17, in Latin, Polish and Friulian versions, for his independent consideration.

Latin (Biblia Vulgata): Nolite diligere mundum, neque ea quae in mundo sunt. Si quis diligit mundum, non est charitas Patris in eo: quoniam omne quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum et superbia vitae: quae non est ex Patre, sed ex mundo est. Et mundus transit, et concupiscentia eius: qui autem facit voluntatem Dei, manet in aeternum.

Polish (Biblia Tysiąclecia): Nie miłujcie świata ani tego, co jest na świecie. Jeśli ktoś miłuje świat, nie ma w nim miłości Ojca. Wszystko bowiem, co jest na świecie, a więc: pożądliwość ciała, pożądliwość oczu i pycha tego życia pochodzi nie od Ojca, lecz od świata. Świat zaś przemija, a z nim jego pożądliwość; kto zaś wypełnia wolę Bożą, ten trwa na wieki.

Friulian (Bibie par un popul): No stait a volêi ben al mont ni a lis robis dal mont! Se un i vûl ben al mont, l’amôr dal Pari nol è in lui; parcè che dut ce che al è tal mont, la gole de cjar, la gole dai vôi e la supierbie de vite, nol ven dal Pari ma dal mont. E il mont al passe cun dute la sô gole; invezit chel che al fâs la volontât di Diu al reste par simpri.