The Meaning of 1 John 2:13 Explained

1 John 2:13

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.

KJV Reverse Interlinear

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. 

What does 1 John 2:13 Mean?

Study Notes

little children
The little ones of the family; .
The general term for all children.

Context Summary

1 John 2:12-17 - Transient Desires, Abiding Life
There are gradations in Christian experience-the child, the father, the young man. The note of the child is the glad sense of forgiveness; of the father, a deep knowledge of God; of the young man, victory over the power of evil. With all these is growth. The child, through forgiveness, also comes to know the Father; the fathers can only go on to know God more profoundly; and as the young men become stronger they are more aware of the indwelling spirit of power.
Distinguish between the world of nature and the world of appearance, which is an illusion, the vain dream of human imaginings and boastings. It is the sphere of sense as contrasted with the sphere of spirit. It is the sum of all that the flesh lusts after, the eyes feast on, and the soul takes pride in. The Preacher gathers the world into one phrase, "under the sun," Ecclesiastes 1:3. The world is passing as a moving-picture film, and the power to enjoy it is vanishing also. Only that which is rooted in God abides. [source]

Chapter Summary: 1 John 2

1  He comforts them against the sins of infirmity
3  Rightly to know God is to keep his commandments;
9  to love our brothers;
15  and not to love the world
18  We must beware of antichrists;
20  from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life

Greek Commentary for 1 John 2:13

Fathers [πατερες]
Those mature believers with long and rich experience (εγνωκατε — egnōkate ye have come to know and still know). [source]
Him which is from the beginning [τον απ αρχης]
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]
Young men [νεανισκοι]
The younger element in contrast to the fathers, full of vigor and conflict and victory. [source]
Ye have overcome the evil one [νενικηκατε τον πονηρον]
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]
Fathers []
Indicating age and authority. [source]
Have known [ἐγνώκατε]
Rev., correctly, ye know. Knowledge is the characteristic of fathers; knowledge as the fruit of experience. Ye have perceived, therefore ye know. [source]
Have overcome [νενικήκατε]
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]
The evil one [τὸν πονηρόν]
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]
I have written [ἔγραψα]
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]
Little children [παιδία]
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]
Ye have known [ἐγνώκατε]
Rev., correctly, ye known. [source]
The Father []
In His rightful authority, as a Father over little children. [source]

Reverse Greek Commentary Search for 1 John 2:13

John 21:5 Children [παιδία]
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]
John 17:15 From the evil [τοῦ πονηροῦ]
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]
John 14:16 Comforter [παράκλητον]
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]
John 21:5 Children [Παιδια]
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]
Romans 16:22 Wrote [γράψας]
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]
Romans 15:15 I have written [ἔγραψα]
Rev., I write. The epistolary aorist. See on 1 John 2:13. [source]
1 Corinthians 5:9 I write - in my epistle []
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]
Ephesians 6:12 Spiritual wickedness [τὰ πνευματικὰ τῆς πονηρίας]
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]
2 Thessalonians 3:3 From evil [ἀπὸ τοῦ πονηροῦ]
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]
2 Thessalonians 1:8 On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ]
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]
1 John 5:4 Overcometh [νικᾷ]
See on 1 John 2:13. [source]
1 John 5:18 That wicked one [ὁ πονηρὸς]
See on 1 John 2:13. Rev., the evil one. [source]
1 John 5:13 Have I written [ἔγραψα]
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]
1 John 4:4 Have overcome []
See on 1 John 2:13. [source]
1 John 3:8 The Devil []
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]
1 John 2:21 I have not written [οὐκ ἔγραψα]
Or, I wrote not. See on 1 John 2:13. [source]
1 John 2:18 Little children [παιδία]
See on 1 John 2:13. [source]
1 John 2:13 I have written [ἔγραψα]
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]
1 John 2:13 The evil one [τὸν πονηρόν]
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]
1 John 2:1 My little children [τεκνία μου]
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]
1 John 2:14 I have written [εγραπσα]
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]
1 John 2:14 The Father [τον πατερα]
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]
1 John 4:4 Have overcome them [νενικηκατε αυτους]
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]
1 John 5:18 Sinneth not [ουχ αμαρτανει]
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]
1 John 5:18 The evil one [ο πονηρος]
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]
Revelation 12:11 Overcame [ἐνίκησαν]
See on 1 John 2:13. [source]
Revelation 1:2 Bare record [ἐμαρτύρησεν]
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]
Revelation 2:7 The spirit [το πνευμα]
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]
Revelation 2:7 To him that overcometh [τωι νικωντι]
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]

What do the individual words in 1 John 2:13 mean?

I am writing to you fathers because you have known Him who [is] from [the] beginning young men you have overcome the evil [one] I have written little children you know Father
Γράφω ὑμῖν πατέρες ὅτι ἐγνώκατε τὸν ἀπ’ ἀρχῆς νεανίσκοι νενικήκατε τὸν πονηρόν Ἔγραψα παιδία ἐγνώκατε Πατέρα

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.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
πατέρες  fathers 
Parse: Noun, Vocative Masculine Plural
Root: προπάτωρ 
Sense: generator or male ancestor.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
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.
τὸν  Him  who  [is] 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀρχῆς  [the]  beginning 
Parse: Noun, Genitive Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
νεανίσκοι  young  men 
Parse: Noun, Vocative Masculine Plural
Root: νεανίσκος  
Sense: a young man, youth.
νενικήκατε  you  have  overcome 
Parse: Verb, Perfect Indicative Active, 2nd Person Plural
Root: νικάω  
Sense: to conquer.
πονηρόν  evil  [one] 
Parse: Adjective, Accusative Masculine Singular
Root: πονηρός  
Sense: full of labours, annoyances, hardships.
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.
παιδία  little  children 
Parse: Noun, Vocative Neuter Plural
Root: παιδίον  
Sense: a young child, a little boy, a little girl.
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.
Πατέρα  Father 
Parse: Noun, Accusative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.