KJV: I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.
YLT: I write to you, fathers, because ye have known him who is from the beginning; I write to you, young men, because ye have overcome the evil. I write to you, little youths, because ye have known the Father:
Darby: I write to you, fathers, because ye have known him that is from the beginning. I write to you, young men, because ye have overcome the wicked one. I write to you, little children, because ye have known the Father.
ASV: I write unto you, fathers, because ye know him who is from the beginning. I write unto you, young men, because ye have overcome the evil one. I have written unto you, little children, because ye know the Father.
Γράφω | I am writing |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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πατέρες | fathers |
Parse: Noun, Vocative Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἐγνώκατε | you have known |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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τὸν | Him who [is] |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀρχῆς | [the] beginning |
Parse: Noun, Genitive Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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νεανίσκοι | young men |
Parse: Noun, Vocative Masculine Plural Root: νεανίσκος Sense: a young man, youth. |
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νενικήκατε | you have overcome |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: νικάω Sense: to conquer. |
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πονηρόν | evil [one] |
Parse: Adjective, Accusative Masculine Singular Root: πονηρός Sense: full of labours, annoyances, hardships. |
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Ἔγραψα | I have written |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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παιδία | little children |
Parse: Noun, Vocative Neuter Plural Root: παιδίον Sense: a young child, a little boy, a little girl. |
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ἐγνώκατε | you know |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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Πατέρα | Father |
Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
Greek Commentary for 1 John 2:13
Those mature believers with long and rich experience (εγνωκατε egnōkate ye have come to know and still know). [source]
See 1 John 1:1 as explaining this crisp description of the Word of life (cf. John 1:1-18).Young men (νεανισκοι neaniskoi). The younger element in contrast to the fathers, full of vigor and conflict and victory.Ye have overcome the evil one Perfect active indicative of νικαω nikaō a permanent victory after conflict. The masculine article τον ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2). [source]
The younger element in contrast to the fathers, full of vigor and conflict and victory. [source]
Perfect active indicative of νικαω nikaō a permanent victory after conflict. The masculine article τον ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2). [source]
Indicating age and authority. [source]
Rev., correctly, ye know. Knowledge is the characteristic of fathers; knowledge as the fruit of experience. Ye have perceived, therefore ye know. [source]
Compare John 16:33. The image is characteristic of Revelation and First Epistle. See Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 12:11; Revelation 21:7; 1 John 2:14; 1 John 4:4; 1 John 5:4, 1 John 5:5. [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
Or, strictly, I wrote. Compare I write (1 John 2:12, 1 John 2:13), and note the change of tense. The past tense, I wrote, does not refer to some previous writing, as the Gospel, but, like the present, to this Epistle. The present, I write, refers to the immediate act of writing: the aorist is the epistolary aorist, by which the writer places himself at the reader's stand-point, regarding the writing as past. See on 1 Peter 5:12. I write, therefore, refers to the Apostle's immediate act of writing; I have written, or I wrote, to the reader's act of reading the completed writing. [source]
Compare τεκνία littlechildren (1 John 2:1), which emphasizes the idea of kinship, while this word emphasizes the idea of subordination and consequent discipline. Hence it is the more appropriate word when spoken from the stand-point of authority rather than of affection. [source]
Rev., correctly, ye known. [source]
In His rightful authority, as a Father over little children. [source]
Reverse Greek Commentary Search for 1 John 2:13
Or, little children. Used also by John, in address, twice in the First Epistle (1 John 2:13, 1 John 2:18), where, however, the more common word is τεκνία , little children. [source]
Or, the evil one. This rendering is according to John's usage. See 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19; and compare John 12:31; John 14:30; John 16:11. From ( ἐκ ), literally, out of, means out of the hands of. [source]
Only in John's Gospel and First Epistle (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά , to the side of, and καλέω , to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel, “who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father.” It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, “we have an advocate with God, even Jesus Christ.” Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. [source]
Diminutive of παις pais and used here alone by Jesus in addressing his disciples. It is a colloquial expression like “my boys.” The aged Apostle John uses it in 1 John 2:13, 1 John 2:18. Have ye aught to eat? The negative answer is expected by this polite inquiry as in John 4:29. The rare and late word προσπαγιον prosphagion from the root παγ phag (εστιω esthiō to eat) and προς pros (in addition) was used for a relish with bread and then for fish as here. So in the papyri. Nowhere else in the N.T. [source]
Better Rev., write. The epistolary aorist. See on 1 John 2:13. Godet remarks upon Paul's exquisite courtesy in leaving Tertius to salute in his own name. To dictate to him his own salutation would be to treat him as a machine. [source]
Rev., I write. The epistolary aorist. See on 1 John 2:13. [source]
American Rev., as it is I wrote. The reference is probably to a former letter now lost. Some explain ἔγραψα Iwrote as the epistolary aorist (see on 1 John 2:13); but the words in my epistle seem to favor the other view. [source]
Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός thewicked one. See on Luke 3:19; see on Luke 7:21; see on 1 John 2:13. [source]
Possibly, from the evil one. Τὸ πονηρόν evilis found Romans 12:9; Matthew 5:39; but general N.T. usage favors the masculine, personal sense. See Matthew 13:19, Matthew 13:38; Ephesians 6:16; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18. In lxx, τὸ πονηρόν evil is very common: ὁ πονηρὸς a few times, but always of men. See Deuteronomy 24:7; Esther 7:6; Job 21:30. In Tobit 3:8,17, τὸ πονηρόν δαιμόνιον thewicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. [source]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
See on 1 John 2:13. [source]
See on 1 John 2:13. Rev., the evil one. [source]
Lit., I wrote. John speaks as looking back over his Epistle and recalling the aim with which he wrote. See on 1 John 2:13. [source]
See on 1 John 2:13. [source]
See on 1 John 2:13. Compare John 8:44. “The devil made no one, he begot no one, he created no one; but whosoever imitates the devil, is, as it were, a child of the devil, through imitating, not through being born of him” (Augustine). [source]
Or, I wrote not. See on 1 John 2:13. [source]
See on 1 John 2:13. [source]
Or, strictly, I wrote. Compare I write (1 John 2:12, 1 John 2:13), and note the change of tense. The past tense, I wrote, does not refer to some previous writing, as the Gospel, but, like the present, to this Epistle. The present, I write, refers to the immediate act of writing: the aorist is the epistolary aorist, by which the writer places himself at the reader's stand-point, regarding the writing as past. See on 1 Peter 5:12. I write, therefore, refers to the Apostle's immediate act of writing; I have written, or I wrote, to the reader's act of reading the completed writing. [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13, 1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (Tests of Life, p. 309) suggests that John was interrupted at the close of 1 John 2:13 and resumes here in 1 John 2:14 with a reference to what he had previously written in 1 John 2:13. But that is needless ingenuity. It is quite in John‘s style to repeat himself with slight variations. [source]
The heavenly Father as all of God‘s children should come to know him. He repeats from 1 John 2:13 what he said to “fathers.” To the young men he adds ισχυροι ischuroi (strong) and the word of God abiding in them. That is what makes them powerful (ισχυροι ischuroi) and able to gain the victory over the evil one. [source]
Perfect active indicative of νικαω nikaō calm confidence of final victory as in 1 John 2:13; John 16:33. The reference in αυτους autous (them) is to the false prophets in 1 John 4:1. [source]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον tērei auton not τηρει εαυτον tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι gegennēmai of himself and uses also τηρεω tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
See on 1 John 2:13. [source]
See on John 1:7. Rev., bear witness. The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1 John 2:13, and compare the introduction to Thucydides' “History:” “Thucydides, an Athenian, wrote ( ξυνέγραψε ) the history of the war,” etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past. [source]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches. [source]