KJV: This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
YLT: And this is the message that we have heard from Him, and announce to you, that God is light, and darkness in Him is not at all;
Darby: And this is the message which we have heard from him, and declare to you, that God is light, and in him is no darkness at all.
ASV: And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all.
αὕτη | this |
Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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ἀγγελία | message |
Parse: Noun, Nominative Feminine Singular Root: ἀγγελία Sense: message, announcement, news. |
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ἣν | that |
Parse: Personal / Relative Pronoun, Accusative Feminine Singular Root: ὅς Sense: who, which, what, that. |
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ἀκηκόαμεν | we have heard |
Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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ἀναγγέλλομεν | we preach |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἀναγγέλλω Sense: to announce, make known. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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φῶς | light |
Parse: Noun, Nominative Neuter Singular Root: φῶς Sense: light. |
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σκοτία | darkness |
Parse: Noun, Nominative Feminine Singular Root: σκοτία Sense: darkness. |
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οὐδεμία | none |
Parse: Adjective, Nominative Feminine Singular Root: οὐδείς Sense: no one, nothing. |
Greek Commentary for 1 John 1:5
Mutual fellowship depends on mutual knowledge (Westcott). [source]
Old word (from αγγελος aggelos messenger), in N.T. only here and 1 John 3:11, and note απ αυτου ap' autou (from God like απαγγελλω apaggellō in 1 John 1:3) and αναγγελλομεν anaggellomen to announce, to disclose, here as in John 4:25.God is light (ο τεος πως εστιν ho theos phōs estin). Precisely so the Λογος Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
Precisely so the Λογος Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [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]
Rev., correctly and literally, and this. According to the proper reading the verb stands first in order ( ἐστὶν αὕτη ), with emphasis, not merely as a copula, but in the sense “there exists this as the message.” For a similar use of the substantive verb, see 1 John 5:16, 1 John 5:17; 1 John 2:15; John 8:50. [source]
A form of expression not found elsewhere in John, who commonly uses παρ ' αὐτοῦ . See on John 6:46. The phrase here points to the ultimate and not necessarily the immediate source of the message. Not only John, but others in earlier times had heard this message. Compare 1 Peter 1:10, 1 Peter 1:11. Ἁπό points to the source παρά to the giver. Thus, John 5:41, “ I receive not honor from ( παρά ) men.” They are not the bestowers of honor upon me.” John 5:44, “How can ye believe which receive honor from ( παρά ) one another;” the honor which men have to give, “and seek not the honor that cometh from ( παρά ) God;” the honor which God alone bestows. On the other hand, 1 John 3:22, “Whatsoever we ask we receive from ( ἀπό ) Him,” the ultimate source of our gifts. So Matthew 17:25: “Of ( ἀπό ) whom do the kings of the earth take custom - of ( ἀπό ) their own children or of ( ἀπό ) strangers?” What is the legitimate and ultimate source of revenue in states? [source]
A statement of the absolute nature of God. Not a light, nor the light, with reference to created beings, as the light of men, the light of the world, but simply and absolutely God is light, in His very nature. Compare God is spirit, and see on John 4:24: God is love, 1 John 4:8, 1 John 4:16. The expression is not a metaphor. “All that we are accustomed to term light in the domain of the creature, whether with a physical or metaphysical meaning, is only an effluence of that one and only primitive Light which appears in the nature of God” (Ebrard). Light is immaterial, diffusive, pure, and glorious. It is the condition of life. Physically, it represents glory; intellectually, truth; morally, holiness. As immaterial it corresponds to God as spirit; as diffusive, to God as love; as the condition of life, to God as life; as pure and illuminating, to God as holiness and truth. In the Old Testament, light is often the medium of God's visible revelations to men. It was the first manifestation of God in creation. The burning lamp passed between the pieces of the parted victim in God's covenant with Abraham. God went before Israel in a pillar of fire, descended in fire upon Sinai, and appeared in the luminons cloud which rested on the mercy-seat in the most holy place. In classical Greek φῶς lightis used metaphorically for delight, deliverance, victory, and is applied to persons as a term of admiring affection, as we say that one is the light of our life, or the delight of our eyes. So Ulysses, on seeing his son Telemachus, says, “Thou hast come, Telemachus, sweet light ( γλυκερὸν φάος )” (Homer, “Odyssey,” xvi., 23). And Electra, greeting her returning brother, Orestes, “O dearest light ( φίλτατον φῶς )” (Sophocles, “Electra,” 1223). Occasionally, as by Euripides, of the light of truth (“Iphigenia at Tauris,” 1046). No modern writer has developed the idea of God as light with such power and beauty as Dante. His “Paradise” might truthfully be called a study of light. Light is the only visible expression of God. Radiating from Him, it is diffused through the universe as the principle of life. This key-note is struck at the very opening of “the Paradise.”“The glory of Him who moveth everythingDoth penetrate the universe, and shine In one part more and in another less. -DIVIDER- -DIVIDER- Within that heaven which most His light receives-DIVIDER- Was I.”“Paradiso,” i., 1-5. In the final, beatific vision, God Himself is imagined as a luminous point which pours its rays through all the spheres, upon which the spirits gazed, and in which they read the past, the present, and the future.“O grace abundant, by which I presumedTo fix my sight upon the Light Eternal, So that the seeing I consumed therein!-DIVIDER- I saw that in its depth far down is lying-DIVIDER- Bound up with love together in one volume,-DIVIDER- What through the universe in leaves is scattered;-DIVIDER- Substance, and accident, and their operations,-DIVIDER- All interfused together in such wise-DIVIDER- That what I speak of is one simple light.”“Paradiso,” xxxiii., 82-90.“In presence of that light one such becomes, That to withdraw therefrom for other prospect-DIVIDER- It is impossible he e'er consent;-DIVIDER- Because the good, which object of will,-DIVIDER- Is gathered all in this, and out of it-DIVIDER- That is defective which is perfect there.”“Paradiso,” xxxiii., 100-105.“O Light eterne, sole in thyself that dwellest, Sole knowest thyself, and, know unto thyself-DIVIDER- And knowing, lovest and smilest on thyself!“Paradiso xxxiii., 124-126. Light enkindles love.“If in the heat of love I flame upon theeBeyond the measure that on earth is seen, So that the valor of thine eyes I vanquish,-DIVIDER- Marvel thou not thereat; for this proceeds-DIVIDER- From perfect sight, which, as it apprehends,-DIVIDER- To the good apprehended moves its feet. -DIVIDER- -DIVIDER- Well I perceive how is already shining-DIVIDER- Into thine intellect the eternal Light,-DIVIDER- That only seen enkindles always love.”“Paradiso,” v., 1-9 See also “ Paradiso,” cantos xxx., xxxi. [source]
This word, however, is invariably used in the New Testament in the sense of promise. The best texts read ἀγγελία , message, which occurs only at 1 John 3:11; and the corresponding verb, ἀγγέλλω , only at John 10:18. [source]
Compare the simple verb ἀγγέλλειν tobring tidings, John 20:18, and only there. Ἀναγγέλλειν is to bring the tidings up to ( ἀνά ) or back to him who receives them. Ἀπαγέλλειν is to announce tidings as coming from ( ἀπό ) some one, see Matthew 2:8; John 4:51. Καταγγέλλειν is to proclaim with authority, so as to spread the tidings down among ( κατά ) those who hear. See Acts 17:23. Found only in the Acts and in Paul. [source]
Reverse Greek Commentary Search for 1 John 1:5
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]
Or, as Rev., in margins, God is spirit. Spirit is the emphatic word; Spirit is God. The phrase describes the nature, not the personality of God. Compare the expressions, God is light; God is love (1 John 1:5; 1 John 4:8). [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]
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]
Better, as Rev., declare. Compare Mark 5:14, Mark 5:19; Acts 20:27; 2 Corinthians 7:7. Also to rehearse; Acts 14:27. Used of the formal proclamation of the Christian religion (Acts 20:20; 1 Peter 1:12; 1 John 1:5). See on Acts 19:18. [source]
This is connected with the main subject of the sentence: “The Word - full of grace and truth.” A common combination in the Old Testament (see Genesis 24:27, Genesis 24:49; Genesis 32:10; Exodus 34:6; Psalm 40:10, Psalm 40:11; Psalm 61:7). In these two words the character of the divine revelation is summed up. “Grace corresponds with the idea of the revelation of God as Love (1 John 4:8, 1 John 4:16) by Him who is Life; and Truth with that of the revelation of God as Light (1 John 1:5) by Him who is Himself Light” (Westcott). Compare John 1:17. On Grace, see on Luke 1:30. [source]
The philosophical phrase was τα παντα ta panta (the all things) as we have it in 1 Corinthians 8:6; Romans 11:36; Colossians 1:16. In John 1:10 John uses ο κοσμος ho kosmos (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of γινομαι ginomai the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην ēn in John 1:1 and John 1:2. All things “came into being.” Creation is thus presented as a becoming By him By means of him as the intermediate agent in the work of creation. The Logos is John‘s explanation of the creation of the universe. The author of Hebrews (Hebrews 1:2) names God‘s Son as the one “through whom he made the ages.” Paul pointedly asserts that “the all things were created in him” (Christ) and “the all things stand created through him and unto him” (Colossians 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1 Corinthians 8:6, Paul distinguishes between the Father as the primary source Without him Old adverbial preposition with the ablative as in Philemon 2:14, “apart from.” John adds the negative statement for completion, another note of his style as in John 1:20; 1 John 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything “Not even one thing.” Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause “that hath been made” (ο γεγονεν ho gegonen) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομαι ginomai Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν ho gegonen The early uncials had no punctuation. [source]
More precisely, “God is Spirit” as “God is Light” (1 John 1:5), “God is Love” (1 John 4:8). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time. Must Here is the real necessity (δει dei), not the one used by the woman about the right place of worship (John 4:20). [source]
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]
Rev., proclaiming. See on 1 John 1:5; see on Acts 17:23. Authoritative proclamation is implied. The word is found only in the Acts and in Paul. [source]
Comp. Psalm 103:2; 1 John 1:5, 1 John 1:7; James 1:17. [source]
See on God is light (1 John 1:5), and the truth (1 John 1:6); also God is spirit (John 4:24). Spirit and light are expressions of God's essential nature. Love is the expression of His personality corresponding to His nature. See on love of God (1 John 2:5). Truth and love stand related to each other. Loving is the condition of knowing. [source]
On the form of expression, see on 1 John 1:5. For the thought, compare John 15:7. [source]
Lit., the light, the true (light). See on that eternal life (1 John 1:2). True, not as distinguished from false, but as answering to the true ideal. See on John 1:9. The true light is the revelation of God in Christ. See on 1 John 1:5. [source]
See on 1 John 1:5. [source]
The characteristic combination of positive and negative statement. See on 1 John 1:5. [source]
Again the combination of the positive and negative statements. See on 1 John 1:5. The phrase to do the truth occurs only in John's Gospel and First Epistle. See on John 3:21. All walking in darkness is a not doing of the truth. “Right action is true thought realized. Every fragment of right done is so much truth made visible” (Westcott). [source]
The phrase occurs only in John's Gospel and First Epistle. Darkness here is σκότος , instead of σκοτία (1 John 1:5). See on John 1:5. Walk ( περιπατῶμεν ), is, literally, walk about; indicating the habitual course of the life, outward and inward. The verb, with this moral sense, is common in John and Paul, and is found elsewhere only in Mark 7:5; Acts 21:21. [source]
Second use of this word (1 John 1:2 for first), but αγγελια aggelia (message) and αναγγελλομεν anaggellomen (announce) in 1 John 1:5. [source]
Condition of third class with εαν ean and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see 1 John 1:3) involves walking in the light with God (1 John 1:5) and not in the darkness See 1 John 2:11 also for εν τηι σκοτιαι περιπατεω en tēi skotiāi peripateō lie Present middle indicative, plain Greek and plain English like that about the devil in John 8:44. [source]
True to His own nature and promises; keeping faith with Himself and with man. The word is applied to God as fulfilling His own promises (Hebrews 10:23; Hebrews 11:11); as fulfilling the purpose for which He has called men (1 Thessalonians 5:24; 1 Corinthians 1:9); as responding with guardianship to the trust reposed in Him by men (1 Corinthians 10:13; 1 Peter 4:19). “He abideth faithful. He cannot deny Himself” (2 Timothy 2:13). The same term is applied to Christ (2 Thessalonians 3:3; Hebrews 3:2; Hebrews 2:17). God's faithfulness is here spoken of not only as essential to His own being, but as faithfulness toward us; “fidelity to that nature of truth and light, related to His own essence, which rules in us as far as we confess our sins” (Ebrard). The essence of the message of life is fellowship with God and with His children (1 John 1:3). God is light (1 John 1:5). Walking in the light we have fellowship, and the blood of Jesus is constantly applied to cleanse us from sin, which is darkness and which interrupts fellowship. If we walk in darkness we do not the truth. If we deny our sin the truth is not in us. If we confess our sins, “God, by whom we were called unto the fellowship of His Son Jesus Christ our Lord, is faithful ” (1 Corinthians 1:9) to forgive our sins, to cleanse us from all unrighteousness, and thus to restore and maintain the interrupted fellowship. [source]
Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we (απαγγελλομεν apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια aggelia (message) and αναγγελλομεν anaggellomen (announce) in 1 John 1:5.That ye also may have Purpose clause with ινα hina and present active subjunctive of εχω echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
As God is light (1 John 1:5) and dwells in light unapproachable (1 Timothy 6:16).One with another (μετ αλληλων met' allēlōn). As he has already said in 1 John 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God.And the blood of Jesus his Son cleanseth us from all sin This clause with και kai in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13.; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3. [source]
This newness is shown supremely in Christ and in disciples when they walk as Jesus did (1 John 2:6).Because (οτι hoti). Explanation of the paradox.Is passing away Present middle indicative of παραγω paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
Present middle indicative of παραγω paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
Sharp contrast between the love just described and hate. The only way to walk in the light (1 John 1:7) is to have fellowship with God who is light (1 John 1:3, 1 John 1:5). So the claim to be in the light is nullified by hating a brother. [source]
See 1 John 1:5 for the same idiom with αγγελια aggelia (message). This is the only instance of επαγγελια epaggelia in the Johannine writings. Here “the promise” is explained to be “the life eternal” (1 John 1:2). In Acts 1:4 the word is used for the coming of the Holy Spirit. [source]
In N.T. only here and 1 John 1:5, but επαγγελια epaggelia (promise) fifty-one times. [source]
Timeless aorist active indicative of γινωσκω ginōskō has no acquaintance with God, never did get acquainted with him.God is love (ο τεος αγαπη εστιν ho theos agapē estin). Anarthrous predicate, not η αγαπη hē agapē John does not say that love is God, but only that God is love. The two terms are not interchangeable. God is also light (1 John 1:5) and spirit (John 4:24). [source]
See 1 John 1:5 for απ αυτου ap' autou (from him).Because (οτι hoti). Twofold reason why we receive regularly (λαμβανομεν lambanomen) the answer to our prayers (1) “we keep” (τηρουμεν tēroumen for which see 1 John 2:3) his commandments and (2) “we do” (ποιουμεν poioumen we practise regularly) “the things that are pleasing” (τα αρεστα ta aresta old verbal adjective from αρεσκω areskō to please, with dative in John 8:29 with same phrase; Acts 12:3 and infinitive in Acts 6:2, only other N.T. examples) “in his sight” (ενωπιον αυτου enōpion autou common late vernacular preposition in papyri, lxx, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God‘s eye, as in Hebrews 13:21. [source]
Anarthrous predicate, not η αγαπη hē agapē John does not say that love is God, but only that God is love. The two terms are not interchangeable. God is also light (1 John 1:5) and spirit (John 4:24). [source]
Neuter singular perfect passive participle of γενναω gennaō rather than the masculine singular (1 John 5:1) to express sharply the universality of the principle (Rothe) as in John 3:6, John 3:8; John 6:37, John 6:39.Overcometh the world (νικαι τον κοσμον nikāi ton kosmon). Present active indicative of νικαω nikaō a continuous victory because a continuous struggle, “keeps on conquering the world” (“the sum of all the forces antagonistic to the spiritual life,” D. Smith).This is the victory For this form of expression see 1 John 1:5; John 1:19. Νικη Nikē (victory, cf. νικαω nikaō), old word, here alone in N.T., but the later form νικος nikos in Matthew 12:20; 1 Corinthians 15:54-55, 1 Corinthians 15:57.That overcometh (η νικησασα hē nikēsasa). First aorist active articular participle of νικαω nikaō The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John 16:33) and God in us (1 John 4:4) gives us the victory.Even our faith The only instance of πιστις pistis in the Johannine Epistles (not in John‘s Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (1 John 5:1) and by our life (1 John 5:2). [source]
For this form of expression see 1 John 1:5; John 1:19. Νικη Nikē (victory, cf. νικαω nikaō), old word, here alone in N.T., but the later form νικος nikos in Matthew 12:20; 1 Corinthians 15:54-55, 1 Corinthians 15:57.That overcometh (η νικησασα hē nikēsasa). First aorist active articular participle of νικαω nikaō The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John 16:33) and God in us (1 John 4:4) gives us the victory.Even our faith The only instance of πιστις pistis in the Johannine Epistles (not in John‘s Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (1 John 5:1) and by our life (1 John 5:2). [source]
Note the repeated preposition, bringing out the twofold relation to the Father and Son. In the Pauline salutations ἀπό fromis invariably used with God, and never repeated with Jesus Christ. On the use of παρά fromsee on John 6:46; see on 1 John 1:5. [source]
For the phrase taking of, or from, see on 1 John 1:5. [source]
John's single copula instead of a particle of logical connection. See on John 1:10; see on John 6:46; see on 1 John 1:5; see on John 8:20. [source]