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1 John 5

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1 Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ. 2 ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν. 3 αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ, ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν: καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν, 4 ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ θεοῦ νικᾷ τὸν κόσμον: καὶ αὕτη ἐστὶν ἡ νίκη ἡ νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν. 5 τίς [δέ] ἐστιν ὁ νικῶν τὸν κόσμον εἰ μὴ ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ; 6 Οὗτός ἐστιν ὁ ἐλθὼν δι' ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός: οὐκ ἐν τῷ ὕδατι μόνον ἀλλ' ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι: καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ ἀλήθεια. 7 ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες, 8 τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν. 9 εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ μείζων ἐστίν, ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ. 10 ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν ἑαυτῷ ὁ μὴ πιστεύων τῷ θεῷ ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ θεὸς περὶ τοῦ υἱοῦ αὐτοῦ. 11 καὶ αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ θεός, καὶ αὕτη ἡ ζωὴ ἐν τῷ υἱῷ αὐτοῦ ἐστιν. 12 ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν: ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει. 13 Ταῦτα ἔγραψα ὑμῖν ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ.

1 Everyone who believes that Jesus is the Christ is a child of God, and to love the parent is to love his child. 2 If we love God, and keep his commandments, we can be sure of loving God’s children. 3 Loving God means keeping his commandments, and these commandments of his are not a burden to us. 4 Whatever takes its origin from God must needs triumph over the world; our faith, that is the triumphant principle which triumphs over the world. 5 He alone triumphs over the world, who believes that Jesus is the Son of God. 6 He it is, Jesus Christ, whose coming has been made known to us by water and blood; water and blood as well, not water only; and we have the Spirit’s witness that Christ is the truth.[1] 7 Thus we have a threefold warrant in heaven, the Father, the Word, and the Holy Ghost, three who are yet one;[2] 8 and we have a threefold warrant on earth, the Spirit, the water, and the blood, three witnesses that conspire in one.[3] 9 We are ready to trust human authority; is not divine authority higher still? And we have that higher divine authority for this; God has borne witness to his own Son. 10 The man who believes in the Son of God has this divine attestation in his heart; the man who does not believe in the Son treats God as a liar; although God himself has borne witness to his Son, he has refused to believe in it. 11 And what is the truth so attested? That God has given us eternal life, and that this life is to be found in his Son. 12 To keep hold of the Son is to have life; he is lifeless, who has no hold of the Son of God. 13 There is my message to you; be sure that you have eternal life, you who go on believing in the name of the Son of God.

1 Omnis qui credit quoniam Jesus est Christus, ex Deo natus est. Et omnis qui diligit eum qui genuit, diligit et eum qui natus est ex eo. 2 In hoc cognoscimus quoniam diligamus natos Dei, cum Deum diligamus, et mandata ejus faciamus. 3 Hæc est enim caritas Dei, ut mandata ejus custodiamus: et mandata ejus gravia non sunt. 4 Quoniam omne quod natum est ex Deo, vincit mundum: et hæc est victoria, quæ vincit mundum, fides nostra. 5 Quis est, qui vincit mundum, nisi qui credit quoniam Jesus est Filius Dei? 6 Hic est, qui venit per aquam et sanguinem, Jesus Christus: non in aqua solum, sed in aqua et sanguine. Et Spiritus est, qui testificatur quoniam Christus est veritas. 7 Quoniam tres sunt, qui testimonium dant in cælo: Pater, Verbum, et Spiritus Sanctus: et hi tres unum sunt. 8 Et tres sunt, qui testimonium dant in terra: spiritus, et aqua, et sanguis: et hi tres unum sunt. 9 Si testimonium hominum accipimus, testimonium Dei majus est: quoniam hoc est testimonium Dei, quod majus est, quoniam testificatus est de Filio suo. 10 Qui credit in Filium Dei, habet testimonium Dei in se. Qui non credit Filio, mendacem facit eum: quia non credit in testimonium quod testificatus est Deus de Filio suo. 11 Et hoc est testimonium, quoniam vitam æternam dedit nobis Deus: et hæc vita in Filio ejus est. 12 Qui habet Filium, habet vitam: qui non habet Filium, vitam non habet. 13 Hæc scribo vobis ut sciatis quoniam vitam habetis æternam, qui creditis in nomine Filii Dei.

14 καὶ αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν, ὅτι ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ ἀκούει ἡμῶν. 15 καὶ ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν ὃ ἐὰν αἰτώμεθα, οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ᾐτήκαμεν ἀπ' αὐτοῦ. 16 ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον: οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. 17 πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. 18 Οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλ' ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν, καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ. 19 οἴδαμεν ὅτι ἐκ τοῦ θεοῦ ἐσμεν, καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. 20 οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν: καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος. 21 τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων.

14 Such familiar confidence we have in him, that we believe he listens to us whenever we make any request of him in accordance with his will. 15 We are sure that he listens to all our requests, sure that the requests we make of him are granted. 16 If a man knows his brother to be guilty, yet not of such a sin as brings death with it, he should pray for him; and, at his request, life will be granted to the brother who is sinning, yet not fatally. There is a sin which kills; it is not over this that I bid him fall to prayer.[4] 17 Sin may be wrong-doing of any kind; not all sin is fatal. 18 The man who has been born of God, we may be sure, keeps clear of sin; that divine origin protects him, and the evil one cannot touch him. 19 And we can be sure that we are God’s children, though the whole world about us lies in the power of evil.[5] 20 We can be sure, too, that the Son of God has come to us, and has given us a sense of truth; we were to recognize the true God, and to live in his true Son. He is true God, and eternal life.[6] 21 Beware, little children, of false gods.

14 Et hæc est fiducia, quam habemus ad eum: quia quodcumque petierimus, secundum voluntatem ejus, audit nos. 15 Et scimus quia audit nos quidquid petierimus: scimus quoniam habemus petitiones quas postulamus ab eo. 16 Qui scit fratrem suum peccare peccatum non ad mortem, petat, et dabitur ei vita peccanti non ad mortem. Est peccatum ad mortem: non pro illo dico ut roget quis. 17 Omnis iniquitas, peccatum est: et est peccatum ad mortem. 18 Scimus quia omnis qui natus est ex Deo, non peccat: sed generatio Dei conservat eum, et malignus non tangit eum. 19 Scimus quoniam ex Deo sumus: et mundus totus in maligno positus est. 20 Et scimus quoniam Filius Dei venit, et dedit nobis sensum ut cognoscamus verum Deum, et simus in vero Filio ejus. Hic est verus Deus, et vita æterna. 21 Filioli, custodite vos a simulacris. Amen.

[1] ‘That Christ is the truth’; the Greek has ‘that (or, because) the Spirit is the truth’. It is not clear what mystical significance St John attached to the Spirit, the water, and the blood, here and in verse 8; he may, perhaps, have had the Sacraments of Baptism, Confirmation, and the Holy Eucharist in mind. In Jn. 1.33 water and the Spirit are closely associated, water and blood in Jn. 19.34; in both these passages the idea of human testimony is prominent.

[2] This verse does not occur in any good Greek manuscript. But the Latin manuscripts may have preserved the true text.

[3] ‘Conspire in one’; literally, in the Latin, ‘are one’, in the Greek, ‘form one’.

[4] For ‘if a man knows’, the Greek has, ‘if a man sees’. Commentators are much disagreed as to the nature of the sin which brings death with it. It has often been identified as final impenitence, but the context seems to demand an action, rather than a state of mind. Since St John is warning us, all through his epistle, against the danger of apostasy from Christ, he may be distinguishing here between various degrees of culpability in sinners of that kind (cf. Jude 22-23). He does not explicitly say that ‘fatal’ sin is irremissible, only that we are not bound to pray for one who shews so little evidence of good dispositions; cf. II Jn. 10.

[5] ‘Of evil’; or perhaps ‘of the evil one’.

[6] It is not certain whether the word ‘he’ refers to the word ‘God’ or to the word ‘Son’.

Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd