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1 Yohane 3

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

1See what kind of love the Father has given to us, that we should be called children of God, and we are! Because of this the world does not know us, because it did not know him. 2Beloved, now we are children of God, and it was not yet revealed what we will be; but we know that when he is revealed, we will be like him, because we will see him just as he is. 3And everyone having this hope set on him purifies himself, just as he is pure. 4Everyone doing the sin also does the lawlessness, and the sin is the lawlessness. 5And you know that he was revealed that he might take away our sins, and sin is not in him. 6Everyone remaining in him does not sin; everyone sinning has not seen him nor has known him. 7Little children, let no one lead you astray; the one doing righteousness is righteous, just as he is righteous. 8The one doing the sin is of the devil, because from the beginning the devil sins. For this purpose the Son of God was revealed, that he might destroy the works of the devil. 9Everyone begotten of God does not do sin, because his seed remains in him; and he is not able to sin, because he has been begotten of God. 10By this the children of God and the children of the devil are revealed: everyone not doing righteousness is not of God, and the one not loving his brother. 11Because this is the message which you heard from the beginning, that we should love one another— 12not as Cain, who was of the evil one and slaughtered his brother. And why did he slaughter him? Because his works were evil, but those of his brother righteous. 13And do not be surprised, my brothers, if the world hates you. 14We know that we have passed out of death into life, because we love the brothers; the one not loving the brother remains in death. 15Everyone hating his brother is a murderer; and you know that no murderer has eternal life remaining in him. 16By this we have known love, because he laid down his life for us; and we ought to lay down our lives for the brothers. 17But whoever might have the livelihood of the world and sees his brother having need, and closes his compassion from him, how does the love of God remain in him? 18My little children, let us not love in word nor in tongue, but in deed and in truth. 19And by this we will know that we are of the truth, and will persuade our heart before him, 20because if our heart condemns us, God is greater than our heart and knows all things. 21Beloved, if our heart does not condemn us, we have boldness toward God, 22and whatever we might ask we receive from him, because we keep his commandments and do the things pleasing before him. 23And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he gave commandment to us. 24And the one keeping his commandments remains in him, and he in him. And by this we know that he remains in us, by the Spirit which he gave to us.

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Mambo ambayo mapokeo yanakubaliana

Most Christian traditions agree that material almsgiving and practical acts of charity are indispensable proofs of saving faith and of having passed from death to life. However, several theological concepts are heavily disputed, including whether seeing God 'as he is' indicates a direct Beatific Vision of the divine essence, and whether the definition of sin as lawlessness describes a willful violation of known law, refutes inherited original sin, or proves the absolute severity of innate human… Ingia ili usome makubaliano kamili →

Pale ambapo mapokeo yanatofautiana

  • The promise that believers will see God 'as he is' indicates that the blessed will experience the Beatific Vision by seeing the divine essence directly and intuitively.

    catholic: AFFIRM; orthodox: DENY; anglican: AFFIRM

  • The definition of sin as the transgression of the law describes a willful violation of a known law, distinguishing it from involuntary frailties.

    lutheran: DENY; methodist: AFFIRM

  • The definition of sin as lawlessness proves the absolute severity of innate human corruption against minimalist definitions of sin.

    lutheran: AFFIRM; restorationist: DENY

  • The definition of sin as an active transgression of law refutes the doctrine of inherited original sin, as sin requires a law to transgress.

    lutheran: DENY; restorationist: AFFIRM

  • The destruction of the works of the devil entails the complete eradication of the believer's carnal sin nature through entire sanctification.

    anglican: DENY; lutheran: DENY; baptist: DENY; methodist: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The inability of the child of God to sin describes the new spiritual nature actively fighting the continuing struggles of the flesh, rather than literal sinless perfection.

    lutheran: AFFIRM; baptist: AFFIRM; methodist: DENY

  • The assertion that a believer does not sin means they do not live in a continuous, habitual practice of sin, despite remaining capable of individual sinful acts.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; restorationist: AFFIRM

  • Believers born of God are given the grace to live entirely free from conscious, willful acts of outward sin.

    anglican: DENY; baptist: DENY; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: DENY

  • The divine 'seed' abiding in the believer is the regenerating presence of the Holy Spirit, which preserves the elect from total apostasy.

    reformed: AFFIRM; restorationist: DENY

  • Retaining private wealth while a brother is in need violates the universal destination of goods and extinguishes the love of God in the soul.

    catholic: QUALIFY

  • The mandate to love in deed requires radical mutual aid or a community of goods, precluding the retention of private wealth in the face of need.

    catholic: QUALIFY; anabaptist: AFFIRM

  • Believers can attain an infallible assurance of salvation by observing the inward and outward evidences of grace in their lives, such as practical love for fellow Christians.

    lutheran: DENY; reformed: AFFIRM; baptist: AFFIRM; adventist: QUALIFY

  • The assurance of salvation is confirmed internally by the direct, experiential witness of the indwelling Holy Spirit.

    lutheran: DENY; reformed: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY

  • The declaration that God is greater than our heart provides consolation by assuring the believer that God's omniscience perceives their underlying good intent despite their scrupulous guilt.

    catholic: AFFIRM; orthodox: QUALIFY; lutheran: DENY

  • The declaration that God is greater than our heart means that God's objective Gospel promise of grace overrules the subjective self-condemnation produced by the Law.

    orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM

  • The declaration that God is greater than our heart allows believers to overcome subjective guilt by appealing to the objective, concrete evidence of obedience in their changed lives.

    orthodox: QUALIFY; lutheran: DENY; reformed: DENY; baptist: AFFIRM; restorationist: QUALIFY

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

The epistle's author draws a stark boundary between the children of God and the children of the devil. The defining markers of divine filiation are righteous living, a definitive break from sin, and an active, sacrificial love for fellow believers. The author sets an eschatological horizon: believers are already God's children, but their ultimate destiny involves a transformative vision of God. The chapter insists that theological truth and spiritual identity must manifest in tangible moral actions—particularly in material generosity and a willingness to lay down one's life for others—rather than in mere words. Reception: Verses 1-2 form a monumental pillar in Catholic theology, serving as the primary scriptural locus for the Beatific Vision and theosis (deification). The Latin tradition, formalized by Pope Benedict XII in 'Benedictus Deus' and systematically expounded by Thomas Aquinas in the 'Summa Theologiae', relies on the promise that 'we shall see him as he is' (v. 2) to declare that the blessed will see the divine essence immediately and intuitively. The Eastern Catholic tradition reads this same verse through the lens of theosis; authorities like Maximus the Confessor in his 'Ambigua' emphasize that seeing God as He is results in the believer becoming 'like him'—totally transformed by divine grace. Though Latin scholasticism and Byzantine theology have historically utilized different frameworks to describe this vision (such as the distinction between essence and energies), the unified Catholic communion confesses that this vision effects ultimate divinization. The stark assertion that 'whoever is born of God doesn't commit sin' (v. 9) is harmonized with human frailty through the Catholic distinction between mortal and venial sin. Augustine of Hippo, in his 'Tractates on the First Epistle of John', explains that the 'seed' of God (sanctifying grace) is utterly incompatible with the grave sin that destroys charity, though believers still struggle with lesser faults. Verses 16-17 are foundational for Catholic social teaching regarding solidarity and the universal destination of goods. The Magisterium, as seen in the Second Vatican Council's 'Gaudium et Spes', invokes verse 17 to insist that retaining surplus wealth while another suffers in need extinguishes the love of God in the soul. Furthermore, Augustine interprets verse 20 ('God is greater than our heart') as a profound theological comfort: when a conscience condemns a believer, God's merciful omniscience recognizes the underlying desire for Him.

Eastern Orthodox

First John 3 exhorts believers to recognize their present status as children of God and the future hope of eschatological transformation. The author establishes a sharp dichotomy between the children of God, characterized by righteousness, purification, and active love for the brethren, and the children of the devil, characterized by sin, lawlessness, and hatred. The chapter emphasizes that Christ was manifested to destroy the devil's works and remove sin, meaning that those born of God cannot persist in sin, as God's seed remains in them. True love is defined not by words but by self-sacrificial action, mirroring Christ laying down his life. Reception: In Eastern Orthodox theology, 1 John 3 is a foundational text for the doctrine of theosis (deification). Verse 2 ('we shall be like him, for we shall see him as he is') is central to the patristic understanding of salvation as transformative participation in God's uncreated energies. Gregory Palamas drew heavily on this verse during the Hesychast controversies, arguing that the righteous will see God not in His unknowable essence, but as uncreated light, and that this very vision deifies the beholder. The apophatic mystery of what believers shall be is balanced by the certainty of this divine likeness. Maximus the Confessor addressed the stark language of verse 9 ('whoever is born of God does not commit sin'), interpreting the 'seed' as the grace of the Holy Spirit. He explained that this inability to sin reflects the eschatological stabilization of the human will, where the believer's gnomic will is perfectly aligned with God through deification, a state inaugurated at baptism but requiring ongoing ascetic struggle. Symeon the New Theologian emphasized verse 3 ('purifies himself'), teaching that the conscious hope of seeing God requires rigorous ascetic purification and the direct, experiential reception of the Holy Spirit in this life.

Oriental Orthodox

In its immediate context, 1 John 3 reassures a community facing internal division that they are currently the children of God (verses 1-2). The author draws a sharp, uncompromising dualism between the children of God, who practice righteousness and love, and the children of the devil, who practice sin and hatred (verses 4-10). The chapter pivots from the negative example of Cain's envy and violence (verse 12) to the positive, ultimate example of Christ laying down his life (verse 16). This theology of love culminates in a pastoral mandate for practical, active charity (verses 17-18) and offers grounds for spiritual assurance and confidence before God (verses 19-24). Reception: The Oriental Orthodox communion reads this chapter profoundly through the Christology and soteriology of the Alexandrian fathers. Verse 16, which states that 'he laid down his life for us,' serves as a crucial locus for the miaphysite understanding of the single subjectivity of Christ. Cyril of Alexandria and later Severus of Antioch insist that the 'he' who died is the very Word of God suffering in His own flesh, firmly rejecting any dyophysite division that would attribute the crucifixion only to a human nature. The manifestation of the Son to 'destroy the works of the devil' (verse 8) is viewed through Athanasius of Alexandria's framework, where the Incarnation itself is the mechanism that defeats death and cosmic corruption. Furthermore, the eschatological promise that 'we shall be like him' (verse 2) grounds the tradition's theology of deification (theosis), wherein believers are adopted as children of God by grace. The 'seed' that remains in the believer (verse 9), preventing a life of habitual sin, is universally understood as the indwelling of the Holy Spirit (verse 24) imparted through the mysteries of baptism and holy myron (chrismation).

Mapokeo 9 zaidi yanasoma sura hii.

Ingia ili usome zote 12 →

Kila tafsiri

Sura hiyo hiyo katika tafsiri 7 za miliki ya umma.

WEB · World English Bible

1See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn’t know us, because it didn’t know him. 2Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him, for we will see him just as he is. 3Everyone who has this hope set on him purifies himself, even as he is pure. 4Everyone who sins also commits lawlessness. Sin is lawlessness. 5You know that he was revealed to take away our sins, and no sin is in him. 6Whoever remains in him doesn’t sin. Whoever sins hasn’t seen him and doesn’t know him. 7Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. 8He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might destroy the works of the devil. 9Whoever is born of God doesn’t commit sin, because his seed remains in him, and he can’t sin, because he is born of God. 10In this the children of God are revealed, and the children of the devil. Whoever doesn’t do righteousness is not of God, neither is he who doesn’t love his brother. 11For this is the message which you heard from the beginning, that we should love one another— 12unlike Cain, who was of the evil one and killed his brother. Why did he kill him? Because his deeds were evil, and his brother’s righteous. 13Don’t be surprised, my brothers, if the world hates you. 14We know that we have passed out of death into life, because we love the brothers. He who doesn’t love his brother remains in death. 15Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 16By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 17But whoever has the world’s goods and sees his brother in need, then closes his heart of compassion against him, how does God’s love remain in him? 18My little children, let’s not love in word only, or with the tongue only, but in deed and truth. 19And by this we know that we are of the truth and persuade our hearts before him, 20because if our heart condemns us, God is greater than our heart, and knows all things. 21Beloved, if our hearts don’t condemn us, we have boldness toward God; 22so whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight. 23This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 24He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us.

KJV · King James Version

1Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3And every man that hath this hope in him purifieth himself, even as he is pure. 4Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5And ye know that he was manifested to take away our sins; and in him is no sin. 6Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 10In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. 11For this is the message that ye heard from the beginning, that we should love one another. 12Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. 13Marvel not, my brethren, if the world hate you. 14We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. 15Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18My little children, let us not love in word, neither in tongue; but in deed and in truth. 19And hereby we know that we are of the truth, and shall assure our hearts before him. 20For if our heart condemn us, God is greater than our heart, and knoweth all things. 21Beloved, if our heart condemn us not, then have we confidence toward God. 22And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. 23And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 24And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

Tafsiri 5 zaidi za kulinganisha, upande kwa upande.

Ingia ili ulinganishe zote 7 →
Tofauti zinazobadili maana (58)
  • v1 [lexical]: choice of verb (bestowed vs given) and preposition (upon vs to) — “hath bestowed upon” (KJV, ASV, WEBSTER, DRC) vs “has given to” (WEB, DARBY) vs “given to” (YLT)
  • v1 [lexical]: translation of the term for offspring (children vs sons) and textual basis for 'and such we are' — “children” (WEB, ASV, DARBY) vs “the sons” (KJV, WEBSTER) vs “because” (YLT) vs “and should be” (DRC)
  • v1 [stylistic]: phrasing of the negative present tense verb 'know' — “knoweth us not” (KJV, ASV, WEBSTER) vs “doesn’t know” (WEB) vs “doth know us” (YLT) vs “knows” (DARBY) vs “us” (DRC)
  • v1 [stylistic]: phrasing of the negative past tense verb 'knew' — “knew him not” (KJV, ASV, DARBY, WEBSTER) vs “didn’t know” (WEB) vs “did know Him” (YLT) vs “him” (DRC)
  • v2 [stylistic]: future auxiliary 'shall' vs 'will' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v2 [stylistic]: future auxiliary 'shall' vs 'will' and minor syntactical variations — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “be because we shall” (YLT)
  • v3 [lexical]: preposition used with having hope (in vs on vs set on) — “in” (KJV, DARBY, WEBSTER, DRC) vs “set on” (WEB, ASV) vs “on” (YLT)
  • v3 [lexical]: choice of verb for making clean (purifies vs sanctifies) — “purifieth” (KJV, ASV, WEBSTER) vs “purifies” (WEB, DARBY) vs “doth purify” (YLT) vs “sanctifieth” (DRC)
  • v3 [lexical]: choice of adjective (pure vs holy) — “pure” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “holy” (DRC)
  • v4 [lexical]: translation of 'anomia' (transgression of the law vs lawlessness vs iniquity) — “the law for” (KJV, WEBSTER) vs “lawlessness and” (ASV, DARBY) vs “commits lawlessness” (WEB) vs “he doth do and” (YLT) vs “iniquity and” (DRC)
  • v5 [grammatical]: phrasing of 'know' (present vs present perfect) and inclusion of conjunction — “And ye know” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “have known” (YLT)
  • v6 [stylistic]: conjunction used (neither/nor/and/or) and phrasing of the negative verb — “neither known” (KJV, WEBSTER) vs “nor” (YLT, DRC) vs “and doesn’t know” (WEB) vs “knoweth” (ASV) vs “or” (DARBY)
  • v7 [lexical]: choice of verb (deceive vs lead astray) and noun (man vs one) — “man deceive” (KJV, WEBSTER, DRC) vs “one lead” (WEB, YLT) vs “lead” (ASV, DARBY)
  • v7 [lexical]: translation of 'doing righteousness' vs 'practicing' vs 'doing justice' — “that doeth righteousness” (KJV, ASV, WEBSTER) vs “who does” (WEB) vs “who is doing the” (YLT) vs “practises” (DARBY) vs “doth justice” (DRC)
  • v7 [lexical]: translation of 'dikaios' (righteous vs just) — “righteous” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “just” (DRC)
  • v8 [lexical]: translation of 'poion' (committing vs doing vs practicing) — “that committeth sin” (KJV, WEBSTER, DRC) vs “who sins” (WEB) vs “doeth” (ASV) vs “who” (YLT) vs “practises” (DARBY)
  • v8 [stylistic]: phrasing of the transition (For this purpose vs To this end) — “For” (KJV, WEBSTER, DRC) vs “To” (WEB, ASV) vs “the devil doth sin” (YLT) vs “the devil sins To” (DARBY)
  • v8 [lexical]: choice of noun (purpose vs end) in the transitional phrase — “purpose” (KJV, WEBSTER, DRC) vs “end” (WEB, DARBY) vs “end was” (ASV) vs “was” (YLT)
  • v8 [lexical]: choice of verb for destroying/undoing the works of the devil — “might destroy” (WEB, KJV, ASV, WEBSTER, DRC) vs “may break up” (YLT) vs “undo” (DARBY)
  • v9 [stylistic]: phrasing of inability (cannot vs can't vs is not able to) — “cannot” (KJV, ASV, DARBY, WEBSTER) vs “can’t” (WEB) vs “is not able to” (YLT) vs “can not” (DRC)
  • v10 [grammatical]: conjunction used (neither/nor vs and) — “neither” (KJV, ASV, WEBSTER) vs “and” (YLT, DARBY) vs “is” (WEB) vs “nor” (DRC)
  • v10 [grammatical]: phrasing of the negative relative clause 'who does not love' — “that loveth not” (KJV, ASV, WEBSTER, DRC) vs “who doesn’t love” (WEB) vs “who is loving” (YLT) vs “who does love” (DARBY)
  • v11 [lexical]: choice of noun (message vs declaration) and phrasing of the relative clause — “which you” (WEB) vs “message that ye heard” (KJV) vs “which” (ASV) vs “did hear” (YLT) vs “which have” (DARBY) vs “have” (WEBSTER) vs “declaration which you have” (DRC)
  • v11 [grammatical]: pronoun (we vs you) and auxiliary verb (should vs may) — “we should” (WEB, KJV, ASV, DARBY, WEBSTER) vs “may” (YLT) vs “you” (DRC)
  • v12 [stylistic]: phrasing of the comparison (not as vs unlike) — “Not as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “unlike” (WEB)
  • v12 [lexical]: choice of adjective (evil vs wicked) — “the evil” (WEB, ASV, YLT) vs “that wicked” (KJV, WEBSTER) vs “the” (DARBY, DRC)
  • v12 [lexical]: choice of verb (slew vs killed) — “slew” (KJV, ASV, DARBY, WEBSTER) vs “killed” (WEB, DRC) vs “he did slay” (YLT)
  • v12 [lexical]: translation of the interrogative (why vs wherefore vs on account of what) — “Why did” (WEB, WEBSTER) vs “And wherefore slew” (KJV, ASV) vs “did” (YLT, DRC) vs “on account of what” (DARBY)
  • v12 [lexical]: translation of 'dikaia' (righteous vs just) and inclusion of the noun 'brother's' — “brother’s righteous” (WEB, KJV, ASV, WEBSTER) vs “brother” (YLT, DARBY) vs “just” (DRC)
  • v13 [stylistic]: inflection and phrasing of the verb 'hate' — “hate” (KJV, DARBY, WEBSTER, DRC) vs “hates” (WEB) vs “hateth” (ASV) vs “doth” (YLT)
  • v14 [grammatical]: choice of preposition (from vs out of) and inclusion of article — “from” (KJV, DARBY, WEBSTER, DRC) vs “out of” (WEB, ASV) vs “out of the” (YLT)
  • v14 [grammatical]: choice of preposition (to vs into vs unto) and inclusion of article — “to” (DARBY, WEBSTER, DRC) vs “into” (WEB, ASV) vs “unto” (KJV) vs “to the” (YLT)
  • v14 [lexical]: choice of plural for brother (brethren vs brothers) — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
  • v15 [grammatical]: phrasing of the verb 'know' (present vs perfect) — “ye know” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “have known” (YLT)
  • v15 [lexical]: translation of 'anthropoktonos' (murderer vs man-killer) — “murderer hath eternal” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “man-killer” (YLT)
  • v15 [lexical]: choice of participle (abiding vs remaining) and translation of 'aionios' (eternal vs age-during) — “abiding” (KJV, ASV, DARBY, WEBSTER, DRC) vs “remaining” (WEB) vs “age-during” (YLT)
  • v15 [grammatical]: pronoun used (him vs himself) or participle — “him” (WEB, KJV, ASV, DARBY, WEBSTER) vs “remaining” (YLT) vs “himself” (DRC)
  • v17 [grammatical]: translation of 'exē' (has vs having vs in need) — “in” (WEB, ASV, DRC) vs “have” (KJV, WEBSTER) vs “having” (YLT, DARBY)
  • v17 [lexical]: choice of verb and tense for withholding compassion (shuts up vs closes) — “and shutteth up” (KJV, ASV, WEBSTER) vs “then closes” (WEB) vs “may shut” (YLT) vs “shut” (DARBY) vs “shall shut” (DRC)
  • v18 [stylistic]: phrasing of exhortation (let us vs let's vs may we) — “let us” (KJV, ASV, DARBY, WEBSTER, DRC) vs “let’s” (WEB) vs “may we” (YLT)
  • v18 [grammatical]: choice of preposition (in vs with) — “in” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “with” (DARBY)
  • v18 [grammatical]: conjunctions and prepositions used to coordinate the negative terms — “neither in” (KJV, WEBSTER) vs “nor” (YLT, DRC) vs “only or with the” (WEB) vs “with the” (ASV) vs “nor with” (DARBY)
  • v19 [stylistic]: prepositional phrase used for 'by this'/'hereby' — “by this” (WEB, WEBSTER) vs “And hereby” (KJV, DARBY) vs “in this” (YLT, DRC) vs “shall” (ASV)
  • v19 [lexical]: choice of verb (assure vs persuade) and word order — “shall assure” (KJV, ASV, WEBSTER) vs “persuade” (WEB, DARBY) vs “before Him we” (YLT) vs “in his sight persuade” (DRC)
  • v20 [grammatical]: conjunction used (because vs for vs that) — “because” (WEB, ASV, YLT) vs “For” (KJV, WEBSTER, DRC) vs “that” (DARBY)
  • v20 [lexical]: choice of verb (condemn vs reprehend) and grammatical structure — “condemn us God is” (KJV, ASV, DARBY) vs “condemns” (WEB) vs “may because” (YLT) vs “condemneth” (WEBSTER) vs “reprehend” (DRC)
  • v20 [stylistic]: inflection and phrasing of 'know' — “knoweth” (KJV, ASV, WEBSTER, DRC) vs “knows” (WEB, DARBY) vs “He doth know” (YLT)
  • v21 [lexical]: choice of noun (boldness vs confidence) and preposition (toward vs towards) — “have boldness” (WEB, ASV, YLT) vs “confidence toward” (KJV) vs “have boldness towards” (DARBY) vs “towards” (WEBSTER) vs “have towards” (DRC)
  • v22 [stylistic]: conjunction and relative pronoun (whatsoever vs whatever vs so whatever) — “And whatsoever” (KJV, ASV, DARBY, DRC) vs “whatever” (YLT, WEBSTER) vs “so whatever” (WEB)
  • v22 [grammatical]: choice of preposition (from vs of) — “from” (WEB, YLT, DARBY, WEBSTER) vs “of” (KJV, ASV, DRC)
  • v22 [lexical]: choice of verb (do vs practise) and demonstrative — “the” (WEB, ASV, YLT) vs “do those” (KJV, WEBSTER, DRC) vs “practise the” (DARBY)
  • v23 [grammatical]: preposition used with 'believe' (in vs on) — “in” (WEB, ASV, YLT, DRC) vs “on” (KJV, DARBY, WEBSTER)
  • v23 [grammatical]: phrasing of the verb and noun (commanded vs gave commandment) — “gave us commandment” (KJV, ASV, WEBSTER) vs “commanded” (WEB) vs “did give command to” (YLT) vs “has given” (DARBY) vs “hath given unto us” (DRC)
  • v24 [grammatical]: relative pronoun and verb tense (that/who keeps/is keeping) — “that keepeth” (KJV, ASV, WEBSTER, DRC) vs “who keeps” (WEB) vs “who is keeping” (YLT) vs “keeps” (DARBY)
  • v24 [lexical]: choice of verb (dwelleth vs abideth vs remains) — “commandments dwelleth” (KJV, WEBSTER) vs “abideth” (ASV, DRC) vs “remains” (WEB) vs “commands” (YLT) vs “abides” (DARBY)
  • v24 [stylistic]: prepositional phrase (hereby vs by this vs in this) — “And hereby” (KJV, ASV, DARBY) vs “By this” (WEB, WEBSTER) vs “in this” (YLT, DRC)
  • v24 [lexical]: choice of verb (abides vs remains) — “abideth” (KJV, ASV, WEBSTER, DRC) vs “remains” (WEB) vs “doth remain” (YLT) vs “abides” (DARBY)
  • v24 [grammatical]: tense of the verb 'give' (past vs present perfect) — “gave” (WEB, ASV, YLT) vs “hath given” (KJV, WEBSTER, DRC) vs “has to” (DARBY)

Nyuma ya ukurasa huu

Matini asilia. Greek (TAGNT, public-domain critical text). The provided Greek text (a critical edition consistent with the NA/UBS tradition, though notably retaining 'τὸν ἀδελφόν' at the end of verse 14, a reading often omitted in modern critical texts but present in the Byzantine/Majority tradition).

Majina ya kiungu: Theos (God).

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

In historical-critical scholarship, 1 John 3 is analyzed as a polemical homily or epistle directed against a group of secessionists who likely promoted a proto-Gnostic or docetic theology, claiming moral perfection or indifference to bodily behavior. The author utilizes stark ethical dualism, contrasting children of God with children of the devil through the tests of righteous living (verses 7-10) and mutual love (verses 11-18). Philologically, the passage contains significant cruxes. In verse 1, the phrase 'and such we are' (kai esmen) is heavily supported by Alexandrian manuscripts but often missing in the Byzantine tradition. In verse 4, 'lawlessness' (anomia) is widely understood not merely as Torah-breaking but as eschatological rebellion. The assertion in verse 9 that the one born of God has God's 'seed' (sperma) remaining in them draws on Hellenistic Jewish or early Christian metaphors for divine indwelling, likely referring to the Spirit or the Word, to argue that divine filiation strictly precludes participation in the realm of darkness.

Jewish interpretation

As a New Testament text, 1 John 3 is not part of the Tanakh and is not recognized as Scripture in Judaism. From a historical perspective, modern Jewish scholars of early Christianity observe that the chapter's stark dualism—contrasting the 'children of God' with the 'children of the devil' (1 John 3:10)—strongly resembles the sectarian language found in the Dead Sea Scrolls, such as the division between the sons of light and the sons of darkness.

Latter-day Saint

In this epistle, the author reassures believers of their present status as children of God and their future hope of becoming like Him. The text starkly contrasts the children of God with the children of the devil, primarily through the dual lenses of righteousness (avoiding sin, defined as lawlessness) and love (caring for fellow believers in deed and truth). It seeks to provide assurance and confidence before God through practical obedience and mutual love, warning against deception and the destructive nature of hatred.

Jehovah's Witnesses

The text contrasts the children of God with the children of the devil by examining their actions. It outlines that practicing righteousness and demonstrating love are the hallmarks of those born of God, whereas practicing sin and harboring hatred reveal one to be of the evil one. The author assures believers of the Father's love, explains that the Son of God appeared to undo the works of the devil, and insists on practical love manifested in deeds, offering comfort to those whose hearts condemn them by pointing to God's greater knowledge.

Chaguzi za tafsiri zilizofanywa na NCB (52)
  • v1: "See" — Excludes archaic interjections for a contemporary register.
  • v1: "what kind of" — Best matches the Greek interrogative of quality.
  • v1: "has given to" — Direct translation of the root didomi without added elevation.
  • v1: "children" — Tekna refers explicitly to children rather than adult sons.
  • v1: "and we are!" — Alexandrian texts heavily support the inclusion of this exclamatory phrase.
  • v1: "Because of this" — Clear modern prepositional phrase.
  • v2: "was revealed ... is revealed" — Consistently renders the repetition of the phaneroo root.
  • v2: "because we will see him just as he is" — Retains literal phrasing without confirming a direct, intuitive beatific vision of divine essence, keeping the text open.
  • v3: "everyone having" — Accurately reflects the substantival participle.
  • v3: "set on him" — Natural English idiom for placing hope upon an object using epi.
  • v3: "purifies ... pure" — Preserves the cognate construction of verb and adjective.
  • v4: "Everyone doing the sin" — Preserves the definite article and present active participle literalness.
  • v4: "does the lawlessness" — Maintains the noun anomia directly alongside the definite article.
  • v4: "the sin is the lawlessness" — Retains parallel definite articles without resolving whether it means a violation of known law or eschatological rebellion.
  • v5: "And you know" — Includes the conjunction present in the source.
  • v5: "that he might take away" — Literal rendering of the hina clause with aorist subjunctive.
  • v6: "Everyone remaining in him" — Consistently renders the substantival participle of meno.
  • v6: "does not sin" — Retains literal present tense indicative without expansively resolving whether it denotes habitual sin vs absolute perfection.
  • v6: "has not seen him nor has known him" — Preserves the paired perfect tenses.
  • v7: "Little children" — Accurate translation of the diminutive noun.
  • v7: "the one doing righteousness is righteous" — Preserves the substantival participle and cognate structure.
  • v8: "The one doing the sin" — Reflects the literal phrasing mirroring verse 4.
  • v8: "because from the beginning the devil sins" — Maintains the causal conjunction and present active indicative.
  • v8: "that he might destroy the works of the devil" — Leaves 'destroy the works' undefined regarding the complete eradication of the believer's carnal sin nature.
  • v9: "Everyone begotten of God" — Accurate to the perfect participle denoting source.
  • v9: "seed" — Leaves the noun lowercase and literal to avoid settling if it is strictly the Holy Spirit versus the Word or a new nature.
  • v9: "he has been begotten of God" — Perfect tense rendering mapping the inclusio accurately.
  • v10: "By this ... are revealed" — Matches the recurring transitional syntax and translates phaneros contextually.
  • v10: "the children ... the children" — Preserves parallel definite articles.
  • v10: "everyone not doing" — Substantival participle preservation.
  • v10: "and the one not loving" — Keeps the direct structural connection without adding 'neither'.
  • v12: "not as Cain," — Literal handling of the negative particle.
  • v12: "was of the evil one" — Accurate rendering avoiding archaic 'wicked'.
  • v12: "slaughtered" — Highlights the graphic verb sphazo over generic terms.
  • v14: "passed out of ... into" — Preserves the directional prepositions exactly.
  • v14: "the brothers ... the brother" — Number shift mapped directly and definite article retained over possessive pronoun.
  • v15: "Everyone hating" — Substantival participle accurately reflected.
  • v15: "murderer" — Accurate, non-awkward contemporary term.
  • v16: "By this we have known" — Accurately reflects the perfect tense indicative.
  • v16: "laid down his life ... lay down our lives" — Maps the number shift on the noun psyche perfectly.
  • v17: "the livelihood of the world" — Literal phrase indicating biological means of living.
  • v17: "closes his compassion" — Splagchna is rendered idiomatically without resorting to archaic 'bowels'.
  • v17: "how does the love of God remain in him?" — Retains literal wording without resolving whether the verse necessitates an institutional community of goods.
  • v18: "let us not love in word nor in tongue" — Accurate literal translation without supplying the interpretive 'only'.
  • v19: "will persuade our heart" — Preserves the singular noun strictly alongside the future tense.
  • v20: "condemns ... knows" — Preserves literal wording of verbs without confirming debates over pastoral assurance versus inescapable omniscience.
  • v21: "our heart does not condemn us" — Preserves the singular noun.
  • v22: "whatever we might ask" — Accounts for the subjunctive mood of the relative clause.
  • v22: "do the things pleasing before him" — Maps enopion spatially as 'before'.
  • v23: "just as he gave commandment" — Preserves the cognate structure utilizing the noun entole.
  • v24: "the one keeping his commandments" — Literal participial phrase mapping.
  • v24: "by the Spirit which he gave to us" — Translates preposition ek directly while respecting capitalized divinity without settling the debate surrounding direct experiential witness versus objective claims.
Mipaka inayofaa kujulikana
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)