Saint John's first letter

1JN (Saint John's first letter)

1JN.1

[1JN.1.1] That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we contemplated, and that which our hands have touched, concerning the Word of the Life. [§] ho een ap' archees, ho akeakoamen, ho heorakamen tois ophthalmois hemon, ho etheasametha kai hai cheires hemon epselaphesan peri tou logou tes zoes This verse describes something that existed from the beginning, which was heard, seen with the eyes, contemplated, and touched with the hands. It refers to ‘the Word of Life’. [1JN.1.2] And the life was revealed, and we saw it and testify of it and announce to you the life, the eternal one, which was with the male parent, and the life was revealed to us. [§] kai hee zoe efanerothe, kai heorakamen kai martyroumen kai apangellomen humin teen zoe teen aionion hee een pros ton patera kai efanerothe hemin This verse discusses the revealing of life, specifically eternal life, which was with the Father and has been revealed to those who witnessed it. The original text is Greek. It refers to 'life' and a relationship with 'the Father'. This translation follows the principle of literal rendering, avoiding traditional theological interpretations embedded in established translations. 'The Father' will be translated as 'the male parent'. [1JN.1.3] What we have seen and what we have heard, we proclaim also to you, so that you may also have fellowship with us. And this fellowship of ours is with God the Father and with God’s son, Jesus Christ. [§] ho heorakamen kai akēkoamen, apangellomen kai humin, hina kai humeis koinōnian echēte meth’ hēmōn. kai hē koinōnia de hē hēmetera meta tou patros kai meta tou huiou autou Iēsou Christou. This verse describes the sharing of fellowship with God the Father and God's son, Jesus Christ. The speakers have seen and heard something and are now proclaiming it to others so that they, too, can experience the same fellowship. The original text uses 'ho' (the), 'heorakamen' (we have seen), 'kai' (and), 'akēkoamen' (we have heard), 'apangellomen' (we proclaim), 'humin' (to you), 'hina' (that), 'koinōnian' (fellowship), 'echēte' (you may have), 'meth’ hēmōn' (with us), 'patros' (father), 'huiou' (son), 'Iēsou Christou' (Jesus Christ). [1JN.1.4] And these things we write, so that our joy may be complete. [§] kai tauta graphomen hemeis, hina he chara hemon e pepleromenē This verse comes from 1 John 1:4. 'kai' means 'and'. 'tauta' means 'these things'. 'graphomen' means 'we write'. 'hemeis' means 'we'. 'hina' means 'that' or 'in order that'. 'he chara' means 'the joy'. 'hemon' means 'our'. 'e pepleromenē' means 'may be fulfilled' or 'may be complete'. The verse expresses the purpose of writing – to ensure the joy of the readers is complete. [1JN.1.5] And this is the message that we have heard from God and are proclaiming to you: that God is light, and there is absolutely no darkness in him. [§] Kai estin aute he angelia he akekoamen ap' autou kai anangellomen humin, hoti ho theos phos estin kai skotia en autou ouk estin oudemia. This verse, originally from the First Letter of John, states that God is light and there is no darkness in him. The Greek word 'theos' directly translates to 'God'. The verse describes a message that was heard from God and is now being proclaimed to others. [1JN.1.6] If we say that we have fellowship with the Gods and we walk in darkness, we lie and we do not practice the truth. [§] ean eipomen hoti koinonian echomen met' autou kai en to skotei peripatomen, pseudometha kai ou poioumen ten aletheian This verse is from the First Letter of John. It discusses the claim of fellowship with God while simultaneously living in darkness, asserting that such a claim is false and inconsistent with truth. The verse utilizes conditional phrasing indicating 'if we say' then a consequence follows. It emphasizes the incompatibility of genuine fellowship with God and continued practice of falsehood. [1JN.1.7] If we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus, His Son, cleanses us from all sin. [§] ean en to photi peripatomen, hos autos estin en to photi, koinonian echomen met' allelon, kai to haima Iesou tou uiou autou katharizei hemas apo pasis hamartias. This verse is from 1 John 1:7. It speaks of fellowship with God and with one another, and the cleansing power of the blood of Jesus. Each word is a direct transliteration of the original Koine Greek. [1JN.1.8] If we say that we have no sin, we are deceiving ourselves and the truth is not in us. [§] Ean eipomen hoti hamartian ouk echomen, heautous planomen kai he altheia ouk estin en hemin. This verse is from the First Letter of John. It states that if anyone claims they have no sin, they are deceiving themselves, and the truth is not within them. The words are Greek, not from the original Biblical languages. [1JN.1.9] If we confess our sins, the Gods are faithful and righteous, so that they may forgive us our sins and cleanse us from all unrighteousness. [§] ean homologomen tas hamartias hemon, pistos estin kai dikaios, hina aphei hemin tas hamartias kai katharisei hemas apo pasis adikias. This verse discusses confession of sins and God's response. The verse states that if we confess our sins, the Gods are trustworthy and righteous to forgive our sins and cleanse us from all unrighteousness. It’s important to note that the original text uses plural language regarding 'the Gods' (Elohim). [1JN.1.10] If we say that we have not sinned, we make him a liar, and his word is not within us. [§] ean eipomen hoti ouch hamartakamen, pseudsten poioumen auton, kai ho logos autou ouk estin en hemin. This verse is from the New Testament, specifically 1 John 1:10. It states that if we claim we have not sinned, we make him a liar, and his word is not in us. The verse uses pronouns and demonstratives referring to 'him', which within the context of 1 John refers to God. The verse makes a claim about speaking, sinning, lying, and the presence of 'his word' within people.

1JN.2

[1JN.2.1] My little children, I write these things to you so that you do not sin. And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous. [§] tek-nee-ah moo, tau-tah gra-fo oo-meen hee-nah mee ha-mar-tee-teh. kai e-an tis ha-mar-tay, pa-ra-klee-ton e-kho-men pros ton pa-te-ra ee-ay-sooon khrees-ton dee-kai-on. This verse, from 1 John 2:1, addresses believers as "children" and warns them against sinning. It then offers reassurance that if anyone does sin, they have an advocate with the Father, Jesus Christ the righteous. [1JN.2.2] And he is the atonement for our sins, not only for ours, but also for that of the whole world. [§] kai autōs hilasmos estin peri tōn hamartiōn hēmōn, ou peri tōn hēmeterōn de monon alla kai peri holou tou kosmou. This verse originates from the New Testament, specifically 1 John 2:2. It speaks of Jesus Christ as an atoning sacrifice. 'hilasmos' refers to a propitiation or expiation, an offering that satisfies divine justice. The verse emphasizes that this sacrifice is not just for our sins, but for the sins of the entire world. [1JN.2.3] And in this we may know that we have known Him, if we keep His commands. [§] kai en touto ginoskomen hoti egnokamen auton, ean tas entolas autou teromen. This verse comes from 1 John 2:3 in the New Testament. It speaks about knowing God through obedience to His commands. 'Kai' means 'and'. 'En touto' means 'in this'. 'Ginoskomen' is 'we may know'. 'Hoti' means 'that'. 'Egnokamen' means 'we have known'. 'Auton' means 'him'. 'Ean' means 'if'. 'Tas entolas' means 'the commands'. 'Autou' means 'his'. 'Teromen' means 'we keep'. [1JN.2.4] The one saying that they have known the God, and not keeping the commands of the God, is a liar, and in this, the truth is not. [§] ho legon hoti egnoka auton kai tas entolas autou me tiron pseustes estin, kai en touto he altheia ouk estin This verse describes someone who claims to know God, yet does not obey God’s commands. Such a person is a liar, and truth is not within them. The verse uses the definite article 'the' before 'God', suggesting a specific deity is being referenced. [1JN.2.5] And whoever keeps his word, truly in this the love of God is perfected; in this we know that we are in him. [§] hos d' an tērei autou ton logon, alēthōs en toutō hē agapē tou theou teteleiōtai; en toutō ginōskomen hoti en autō esmen. This verse discusses the perfection of God's love within those who keep his word and how this demonstrates their presence within him. 'hos' means 'who', 'd' is a conjunction meaning 'and', 'an' indicates potential or possibility, 'tērei' means 'keeps', 'autou' means 'his', 'ton logon' means 'the word', 'alēthōs' means 'truly', 'en toutō' means 'in this', 'hē agapē' means 'the love', 'tou theou' means 'of God', 'tēteleiōtai' means 'is perfected', 'ginōskomen' means 'we know', 'hoti' means 'that', 'esmen' means 'we are'. The grammatical structure is complex, common in Koine Greek, relying on participial constructions and demonstrative pronouns. [1JN.2.6] The one saying he remains in God ought to walk just as that one walked, and he ought to walk thus. [§] ho legon en auto meinein opheilei, kathos ekeinos periepatēsen, kai autos houtos peripatein. This verse comes from 1 John 2:6. It speaks about remaining in God and walking as God walked. "ho legon" means "the one saying". "en auto" means "in him". "meinein" means "to remain". "opheilei" means "he ought". "kathos" means "just as". "ekeinos" means "that one". "periepatēsen" means "he walked". "kai" means "and". "autos" means "he". "houtos" means "thus". "peripatein" means "to walk". [1JN.2.7] Beloved, I am not writing a new command to you, but an old command that you have had from the beginning. The old command is the word that you heard. [§] Beloved, not a command new I write to you, but a command old which you had from the beginning. The command the old is the word which you heard. This verse speaks of a command that is not new, but rather one that believers have had from the beginning. The verse uses repetition to emphasize the 'oldness' of the command and its connection to the word that has already been heard. [1JN.2.8] Again, I write a new commandment to you, which is truth both in him and in yourselves: that the darkness is approaching, and the true light is already shining. [§] palin entolen kainen grapho humin ho estin alethes en auto kai en humin hoti he skotia paragetai kai to phos to aletinon ede fainei This verse is from the First Letter of John, chapter 2, verse 8. It speaks of a new commandment, which is actually an old one presented in a new light. It contrasts darkness with true light, suggesting a revelation is occurring. The words translate roughly as: 'again a commandment new I write to you, which is truth in him and in you, that the darkness comes and the light the true already shines.' [1JN.2.9] The one claiming to be in the light, yet hating their brother or sister, is in darkness until now. [§] ho legon en toi photi einai kai ton adelphon autou mison en tei skotia estin heos arti This verse speaks of someone who claims to be in the light, yet hates their brother or sister and remains in darkness. The verse uses 'ho legon' which means 'the one saying' or 'the one who claims'. 'En toi photi' means 'in the light'. 'Mison' means 'hating', and 'en tei skotia' is 'in the darkness'. 'Heos arti' signifies 'until now'. [1JN.2.10] The one loving his brother in the light remains, and a stumbling block is not in him. [§] ho agapon ton adelphon autou en to photi menei, kai skandalon en auto ou esti This verse discusses loving one's brother in the light. 'Ho' is 'the'. 'Agapon' is 'loving'. 'Ton adelphon autou' is 'the brother of him', or 'his brother'. 'En to photi' is 'in the light'. 'Menei' is 'remains' or 'dwells'. 'Kai' is 'and'. 'Skandalon' means 'stumbling block' or 'cause to stumble'. 'En auto' is 'in him'. 'Ouk esti' is 'is not'. Thus, the verse indicates that someone remaining in the light does not have a cause to stumble within themselves. [1JN.2.11] But the one hating their brother is in the darkness and walks in the darkness, and they do not know where they are going, because the darkness has blinded their eyes. [§] ho de mison ton adelphon autou en te skotia estin kai en te skotia peripatei kai ouk oiden pou hypagei hoti he skotia etyphlosen tous ophthalmous autou This verse discusses someone who hates their brother and is therefore in darkness, unable to see where they are going because the darkness has blinded their eyes. It is a metaphorical statement about being lost and spiritually blind due to hatred. [1JN.2.12] I write to you, children, that your sins are forgiven through his name. [§] I write to you, children, that are forgiven to you the sins through the name of him. This verse states that sins are forgiven through the name of God. The original text uses 'children' as a term of endearment. 'Afeontai' is a passive verb meaning 'are forgiven'. The 'dia' construction indicates 'through' or 'because of'. 'Onoma' is literally 'name' but is often used to represent the person or authority associated with that name. [1JN.2.13] I write to you, fathers, that you have known the one from the beginning. I write to you, young men, that you have overcome the evil one. [§] grapho humin, patera, hoti egnokate ton ap’ arches. grapho humin, neaniskoi, hoti nenikakate ton poneron. This verse is written in Koine Greek. It addresses two groups: 'fathers' and 'young men'. The first part states that the 'fathers' have come to know someone from the beginning. The second part states that the 'young men' have overcome the evil one. The verb forms indicate completed action. 'Patera' is plural, meaning 'fathers'. 'Neaniskoi' is plural meaning 'young men'. 'Poneros' is the evil one. [1JN.2.14] I wrote to you, children, that you have come to know the Father. I wrote to you, fathers, that you have come to know the One from the beginning. I wrote to you, young men, that you are strong and the word of God remains within you, and you have overcome the evil one. [§] I wrote to you, children, that you have come to know the Father. I wrote to you, fathers, that you have come to know the One from the beginning. I wrote to you, young men, that you are strong and the word of God remains in you and you have conquered the evil one. This verse is addressed to three groups: children, fathers, and young men. The author states that each group has knowledge of God. "The Father" refers to God as parent. "The One from the beginning" refers to God as existing from the start of everything. "The evil one" refers to Satan or a similar antagonistic force. The verse emphasizes the strength and enduring presence of God’s word within believers, leading to victory over evil. [1JN.2.15] Do not love the world, nor the things in the world. If anyone loves the world, the love of the father is not in him. [§] May agapate ton kosmon mede ta en to kosmo. Ean tis agapai ton kosmon, ouk estin hay agape tou patros en auto. This verse uses several key terms. "Kosmos" refers to the world, as in the system of things and its values, not necessarily the physical planet. "Agapao" means to love, but is a deliberate, willed type of love. "Patros" means father. The use of "ton" and "ta" indicate definite articles, pointing to specific entities. The structure is a prohibition followed by a conditional statement. [1JN.2.16] That all that is in the world, the desire of the flesh and the desire of the eyes and the arrogance of life, is not from the Father but is from the world. [§] hoti pan to en toi kosmoi, he epithumia tes sarkos kai he epithumia ton ophthalmon kai he alazoneia tou biou, ouk estin ek tou patros all’ ek tou kosmou estin. This verse discusses the sources of worldly desires. 'Hoti' means 'that' or 'because'. 'Pan' means 'all'. 'To en' means 'that which is'. 'Kosmoi' refers to 'the world'. 'Epithumia' means 'desire' or 'lust'. 'Sarkos' refers to 'the flesh'. 'Ton ophthalmon' means 'of the eyes'. 'Alazoneia' means 'arrogance' or 'boasting'. 'Biou' refers to 'life'. 'Patros' refers to 'the Father'. 'Ek' means 'from'. [1JN.2.17] And the world is passing away, and also its desire, but the one doing the will of God remains into the age. [§] kai ho kosmos paragetai kai he epithumia autou, ho de poiōn to thelēma tou theou menei eis ton aiōna. This verse discusses the passing away of the world and its desires, contrasting it with the enduring nature of those who do the will of God. 'Kosmos' refers to the world or age. 'Epithumia' refers to desire or lust. 'Thelēma' means will. 'Aiōna' means age or eternity. [1JN.2.18] Children, the final hour is here, and as you have heard that the adversary of the anointed one is coming, and now many adversaries of the anointed one have come into being, from which we know that the final hour is here. [§] Paidia, eschate hora estin, kai kathos ekousate hoti antichristos erchetai, kai nun antichristoi polloi gegonasin, hothen ginoskomen hoti eschate hora estin. This verse is from 1 John 2:18. 'Paidia' means 'children'. 'Eschate hora' means 'the last hour'. 'Antichristos' means 'the adversary of the anointed one'. 'Polloi' means 'many'. 'Gegonasin' means 'have come into being'. 'Hothen' means 'from which'. 'Ginoskomen' means 'we know'. This verse speaks of the arrival of many who are against the anointed one, signaling the arrival of the final age. [1JN.2.19] They went out from us, but they were not of us; for if they were of us, they would have continued with us – but that it might be made manifest that they are not all of us. [§] ex hemon exelthan all' ouk esan ex hemon, ei gar ex hemon esan, memeneiken an meth' hemon – all' hina phanerothesin hoti ouk eisin pantes ex hemon. This verse discusses individuals who originated from a group but ultimately departed and did not remain loyal. It highlights that their true allegiance was not with the original group, as if they were truly part of it, they would have stayed. The purpose of their departure is to reveal that not everyone truly belongs. 'Ex hemon' literally means 'out of us' or 'from us'. [1JN.2.20] And you have an anointing from the Holy One, and all of you know it. [§] kai humeis chrisma echēte apo tou hagiou kai oida pantes. This verse comes from 1 John 2:20. It states that believers have an anointing from the Holy One, and all of them know this. The word "chrisma" is related to the English word "Christ" and refers to an anointing or consecration. "Hagios" means "holy one". [1JN.2.21] I did not write to you because you do not know the truth, but because you know it, and that every falsehood is not from the truth. [§] ook eggraphsa humin hoti ook oidate teen aleetheian all' hoti oidate auten kai hoti pan pseudos ek tees aleetheias ouk estin. This verse comes from 1 John 2:21. It addresses the recipients, stating that the author did not write to them because they do not know the truth, but because they *do* know it, and that all falsehood is not from the truth. [1JN.2.22] Who is the liar if not the one who denies that Jesus is not the Messiah? This one is the antichrist, the one who denies the Father and the Son. [§] Tis estin ho pseudestes ei me ho arnoumenos hoti Iesous ouk estin ho Christos? Houtos estin ho antichristos, ho arnoumenos ton patera kai ton huion. This verse asks who the liar is, defining it as anyone who denies that Jesus is the Messiah. It then states that this person is the antichrist, one who denies both the Father and the Son. The original text uses titles and definite articles extensively. [1JN.2.23] Everyone who disowns the Son does not have the Father. The one who acknowledges the Son also has the Father. [§] pas ho arnoumenos ton huion oude ton patera echei, ho homologon ton huion kai ton patera echei. This verse states a conditional relationship regarding acknowledging 'the Son' and 'the Father'. 'Arnoumenos' means 'denying' or 'disowning', while 'homologon' means 'confessing' or 'acknowledging'. 'Echei' means 'has'. The verse essentially states that one who denies 'the Son' does not have 'the Father', but one who acknowledges 'the Son' also has 'the Father'. For this translation, 'the Son' and 'the Father' are treated as titles. [1JN.2.24] You all who have heard from the beginning, let it remain in you. If what you all have heard from the beginning remains in you, then you all will remain in the Son and in the Father. [§] Humeis ho ehkousate ap' arches, en humin menetō. Ean en humin meinē ho ap' arches ehkousate, kai humeis en tō huiō kai en tō patri meneite. This verse is written in Koine Greek. It uses second-person plural pronouns ('humeis' - you all) and refers to something that 'you all' have heard 'from the beginning'. The verb 'menetō' and 'meinē' both relate to 'remaining' or 'abiding'. The phrase 'en tō huiō kai en tō patri' means 'in the son and in the father'. The verse discusses the idea of remaining in a relationship with God, through the son. [1JN.2.25] And this is the promise that himself promised to us, the life the eternal. [§] kai aute estin hee epangelia hee autos epangeilato hemin, ten zoen ten aionion. This verse originates from the New Testament, specifically 1 John 2:25. It speaks of a promise made to believers. 'kai' means 'and'. 'aute' means 'this'. 'estin' means 'is'. 'hee' is the definite article 'the'. 'epangelia' means 'promise'. 'autos' means 'he' or 'himself'. 'epangeilato' means 'promised'. 'hemin' means 'to us'. 'ten' is the definite article 'the'. 'zoen' means 'life'. 'aionion' means 'eternal'. [1JN.2.26] These things I have written to you concerning the ones wandering from you. [§] Tauta egrapsa humin peri ton planontōn humas. This verse is from the First Epistle of John. "Tauta" means "these things". "Egrapsa" means "I have written". "Humin" means "to you". "Peri" means "about". "Ton planontōn" means "of those wandering". "Humas" means "you". The verse concerns what the author has written regarding those who lead others astray. [1JN.2.27] And you, the anointing that you received from God remains in you, and you have no need for anyone to teach you, but as the anointing from God teaches you about all things, it is truth and is not falsehood, and as God taught you, remain in God. [§] kai humeis to chrisma ho elabete ap' autou menei en humin, kai ou chreian echiete hina tis didaskei humas, all' hos to autou chrisma didaskei humas peri panton, kai alothes estin kai ouk estin pseudos, kai kathos edidaxen humas, menete en auto. This verse speaks of an anointing received from God that remains within believers, eliminating the need for further teaching. The anointing itself teaches them everything, is truthful, and as God taught them, they remain in God. 'Chrisma' refers to an anointing, or a divinely given empowerment. 'Autou' refers to God. 'Humeis' refers to 'you' plural. 'Tis' refers to 'someone'. 'Peri panton' means 'about all things'. 'Alothes' means 'truth'. 'Pseudos' means 'falsehood'. 'Menete' means 'remain'. [1JN.2.28] And now, children, remain in God, so that if God is revealed, we may have confidence and not be ashamed from God at the presence of God. [§] kai nun, teknea, menete en auto, hina ean phanerothe, schomen parresian kai me aischynthomen ap' autou en te parousia autou. This verse originates from the New Testament, specifically 1 John 2:28. It addresses 'children' and encourages them to remain in 'Him', anticipating a revelation where they may have confidence and not be ashamed at His coming. The original text is Greek, and this request asks for a translation, not of the Greek, but of the assumed underlying names of God found *within* the text, translated literally. The verse refers to 'Him', which is most likely a reference to 'Theos' (God) in the Greek. [1JN.2.29] If you know that he is righteous, know that every one doing righteousness is born from him. [§] ean eideete hoti dikaioos estin, ginoskete hoti kai pas ho poioon ten dikaiosunen ex autou gegennatai. This verse comes from 1 John 2:29. It discusses righteousness and its source. 'ean' means 'if', 'eideete' means 'you know', 'hoti' means 'that', 'dikaioos' means 'righteous', 'estin' means 'is', 'ginoskete' means 'you know', 'kai' means 'and', 'pas' means 'every', 'ho' is an article, 'poioon' means 'doing', 'ten' is an article, 'dikaiosunen' means 'righteousness', 'ex' means 'from', and 'autou' means 'him', 'gegennatai' means 'is born'.

1JN.3

[1JN.3.1] Behold what love the Father has given to us, that we may be called children of God, and we are. For this reason, the world does not know us, because it did not know Him. [§] Idēte potapē̄n agapē̄n dedōken hēmin ho patēr, hina tekna theou klēthōmen, kai esmen. dia tou kosmou ou ginōskei hēmas, hoti ouk gnō autōn. This verse speaks of the love that the Father has given to us, to the extent that we may be called children of God, and indeed are. Because of this, the world does not know us, because it did not know Him. [1JN.3.2] Beloved, now we are children of the Gods, and it has not yet been revealed what we will be. We know that when God is revealed, we will be like God, because we will see God as God is. [§] agapetoi nun tekna theou esmen, kai oupo efanerothe ti esometha. oidamen hoti ean fanerothe, homoioi auto esometha, hoti opsometha auton, kathos estin. This verse addresses believers as "beloved children of God". It states that what they will be in the future is not yet revealed, but they know that when God is revealed, they will be like God because they will see God as God is. The original text uses "theou" which translates to "of the Gods", but in this context is understood to be referring to the God of Israel. [1JN.3.3] And all who are having this hope are purifying themselves, as he is pure. [§] kai pas ho echon ten elpida tauten ep' autoi hagnizei heauton, kathos ekeinos hagnos estin. This verse, from 1 John 3:3, speaks about purification in relation to hope. 'kai' means 'and', 'pas' means 'all', 'ho' is a relative pronoun ('who'), 'echon' means 'having', 'ten' is the definite article ('the'), 'elpida' means 'hope', 'tauten' means 'this', 'ep' means 'on', 'autoi' is a pronoun referring to 'him', 'hagnizei' means 'purifies', 'heauton' means 'himself', 'kathos' means 'as', 'ekeinos' means 'he', and 'hagnos' means 'pure' or 'holy'. The verse is structured around the idea that those who have hope in him purify themselves, mirroring his purity. [1JN.3.4] Everyone doing sin and lawlessness does, and sin is lawlessness. [§] Pas ho poion ten hamartian kai ten anomian poiei, kai he hamartia estin he anomia. This verse discusses the relationship between sin and lawlessness. "Pas" means "all" or "every". "Ho" is a definite article, like "the". "Poion" means "doing" or "practicing". "Hamartian" is a noun meaning "sin". "Anomian" is a noun meaning "lawlessness" or "iniquity". "Poiei" is a verb meaning "does" or "practices". "Estin" is a verb meaning "is". This structure repeats the idea of doing sin and doing lawlessness, and then equates sin with lawlessness. [1JN.3.5] And you know that that one was revealed so that the sins would be taken away, and sin is not in him. [§] kai oidate hoti ekeinos ephanerothe hina tas hamartias arei, kai hamartia en auto ou estin. This verse is from the New Testament, specifically 1 John 3:5. It speaks about the revealing of God and the removal of sins. 'Oidate' means 'you know'. 'Ekeinos' means 'that one'. 'Ephanerothe' means 'was revealed'. 'Hina' means 'that'. 'Tas hamartias' means 'the sins'. 'Arei' means 'to take away'. 'En auto' means 'in him'. 'Ouk estin' means 'is not'. [1JN.3.6] Everyone who remains in the Gods does not sin. Everyone who is sinning has not seen the Gods, nor has he known the Gods. [§] pas ho en auto menon ou chmartanei; pas ho chamartanon ou heoraken auton oude egnoken auton. This verse discusses abiding in God and the consequence of sinning. "pas" means "every" or "all". "ho" is a definite article, meaning "the". "en auto" means "in him". "menon" means "remaining" or "abiding". "ou" is a negative particle, meaning "not". "chamartananei" means "sins". "chamartanon" means "sinning". "heoraken" means "has seen". "egnoken" means "has known". "auton" is a pronoun meaning "him". [1JN.3.7] Children, let no one deceive you. The one doing righteousness is righteous, just as He is righteous. [§] Paidia, medeis planato humas; ho poion ten dikaiosunen dikaios estin, kathos ekeinos dikaios estin. This verse is from the First Letter of John, chapter 3, verse 7. It addresses children, cautioning them against being misled. It asserts that anyone practicing righteousness is righteous, as He is righteous. The pronoun 'He' is understood to refer to God. [1JN.3.8] The one who does sin is from the adversary, because from the beginning the adversary has been sinning. For this purpose the Son of God appeared, so that he might undo the works of the adversary. [§] ho poion ten hamartian ek tou diaboulou estin, hoti ap' archeos ho diaboulos hamartanei. eis touto ephanerothe ho huios tou theou, hina lusei ta erga tou diaboulou. This verse describes the origin of sin and the purpose of the Son of God. It states that the one who practices sin originates from the adversary, because the adversary has been sinning from the beginning. The Son of God appeared in order to dismantle the works of the adversary. [1JN.3.9] Everyone who is born from the God does not do sin, because the seed of him remains in him, and he is not able to sin, because he was born from the God. [§] Pas ho gegennemenos ek tou theou hamartian ou poiei, hoti sperma autou en auto menei, kai ou dunatai hamartanein, hoti ek tou theou gegennemai. This verse discusses being born of God and its effect on sin. "Pas ho gegennemenos" means "everyone who is born". "Ek tou theou" means "from the God". "Hamartian ou poiei" means "does not do sin". "Hoti sperma autou en auto menei" means "because the seed of him in him remains". "Kai ou dunatai hamartanein" means "and is not able to sin". "Hoti ek tou theou gegennemai" means "because from the God he was born". [1JN.3.10] In this, the children of the Gods and the children of the devil are revealed. Everyone who is not doing righteousness is not from the Gods, and also, whoever is not loving their brother. [§] en touto phanera estin ta tekna tou theou kai ta tekna tou diabolou: pas ho me poion dikaiosunen ouk estin ek tou theou kai ho me agapon ton adelphon autou. This verse discusses how the children of God and the children of the devil are made manifest. It states that anyone not practicing righteousness is not from God, and also anyone not loving their brother. [1JN.3.11] That this is the message which you heard from the beginning, that we may love one another. [§] Hoti aute estin he angelia hen akousate ap' arches, hina agapomen allelous. This verse comes from 1 John 3:11. "Hoti" means "that". "Aute" means "this". "Estin" means "is". "He angelia" means "the message". "Hen" means "which". "Akousate" means "you heard". "Ap' arches" means "from the beginning". "Hina" means "that". "Agapomen" means "we may love". "Allelous" means "one another". [1JN.3.12] Not as Cain was of the evil one and murdered his brother, and for what reason did he murder him? Because his deeds were evil, but the deeds of his brother were righteous. [§] ou kathos Kain ek tou ponerou en kai esfaxen ton adelphon autou; kai charin tinos esfaxen auton? hoti ta erga autou ponerā en, ta de tou adelphou autou dikaia. This verse asks a rhetorical question about why Cain murdered his brother Abel. It frames Cain as being 'of the evil one' and contrasts his wicked deeds with the righteousness of his brother. The question isn't seeking information, but is making a statement about the motivation for the murder being rooted in wickedness. [1JN.3.13] And do not be amazed, brothers, if the world hates you. [§] kai mee thavmazete, adelphoi, ei misee humas ho kosmos This verse comes from the New Testament, specifically 1 John 3:13. It states that brothers should not be surprised if the world hates them. The original text is in Koine Greek. “kai” means ‘and’. “mee” is a negative imperative, meaning ‘do not’. “thavmazete” is the present active subjunctive of ‘thaumazo’ meaning ‘to wonder’ or ‘be amazed’. “adelphoi” means ‘brothers’. “ei” is a conjunction meaning ‘if’. “misee” is the present active subjunctive of ‘miseo’ meaning ‘to hate’. “humas” is the accusative plural pronoun meaning ‘you’. “ho kosmos” means ‘the world’. [1JN.3.14] We know that we have passed from death into life, because we love our brothers. Whoever does not love remains in death. [§] hmeis oidamen hoti metabebehkamen ek tou thanatou eis ten zoen, hoti agapomen tous adelphous: ho me agapon menei en to thanato This verse uses common words denoting knowing, passing from one state to another, love, and brothers. There are no direct references to divine names within this verse, so it does not require translation of any such names. The verse states that we know we have passed from death into life because we love our brothers, and whoever does not love remains in death. [1JN.3.15] Everyone who is hating their brother is a murderer, and you know that every murderer does not have eternal life abiding in him. [§] pas ho mison ton adelphon autou anthropoktonos estin, kai oidate hoti pas anthropoktonos ouk echei zoen aionion en autoi menousan. This verse states that anyone who hates their brother is a murderer, and anyone who is a murderer does not have eternal life abiding in them. It is important to understand the literal meanings of the terms used. 'Pas' means 'all' or 'every'. 'Ho' is the definite article 'the'. 'Mison' is the present active participle of 'miseo' (to hate) meaning 'hating'. 'Adelphon' means 'brother'. 'Autou' is the genitive pronoun 'his/her/its'. 'Anthropoktonos' means 'murderer'. 'Estin' is 'is'. 'Oidate' is 'you know'. 'Hoti' is 'that'. 'Ouk echei' means 'does not have'. 'Zoen' means 'life'. 'Aionion' means 'eternal'. 'En' means 'in'. 'Autoi' is the dative pronoun 'in him/her/it'. 'Menousan' is the present active participle of 'meno' (to abide) meaning 'abiding'. [1JN.3.16] In this we have come to know love, that He placed His life for us, and we owe it to place our lives for our brothers. [§] en touto egnokamen ten agapen, hoti ekeinos hyper hemon ten psyche autou etheken, kai hemeis opheilomen hyper ton adelphon tas psychas theinai. This verse discusses how we have come to know love. It states that He laid down His life for us, and consequently, we are obligated to lay down our lives for our brothers. The verse comes from 1 John 3:16. [1JN.3.17] If anyone possesses the life of the world and observes their brother having need, and shuts their compassion from them, how does the love of the Gods remain in them? [§] hos d’ an echei ton bion tou kosmou kai theorei ton adelphon autou chreian echonta kai kleisei ta splachna autou ap’ autou, pos he agape tou theou menei en autoi? This verse discusses the nature of love and compassion. It asks how the love of God can reside in someone who has the means to help a brother in need, yet chooses to ignore their plight and close their heart to them. The verse uses rhetorical questioning to demonstrate the incompatibility of selfish indifference with divine love. The original text is Greek, but this translation will operate on the assumption it originates from a source concerned with the Gods. [1JN.3.18] Children, do not love with word or with language, but in deed and in truth. [§] tek-nee-ah, mee ah-gah-po-men lo-go mee-deh tee glos-sah, al' en er-go kai ah-lee-thee-ah This verse addresses children (teknea) and instructs them not to love with words or tongue, but through deeds and truth. The original Greek uses ‘logos’ meaning ‘word’ or ‘reason’, and ‘glossa’ meaning ‘tongue’ or ‘language’. The verse is a call for authentic love demonstrated by action rather than mere declaration. [1JN.3.19] And in this we will know that from the truth we are. And before him we will persuade our heart. [§] kai en touto gnosometha hoti ek tes aletheias esmen. Kai emprosten autou peisomen ten kardian hemon. This verse comes from 1 John 3:19. It discusses knowing that one belongs to truth and having a clear conscience before God. 'kai' means 'and', 'en touto' means 'in this', 'gnosometha' means 'we will know', 'hoti' means 'that', 'ek' means 'from', 'tes' means 'the', 'aletheias' means 'truth', 'esmen' means 'we are', 'emprosten' means 'before', 'autou' means 'him', 'peisomen' means 'we will persuade/convince', 'ten' means 'the', 'kardian' means 'heart', and 'hemon' means 'our'. [1JN.3.20] If our heart knows, then the God of our heart is greater, and knows all things. [§] hoti ean kataginōskei hēmōn hē kardia, hoti meizōn estin ho theos tēs kardias hēmōn kai ginōskei panta. This verse speaks of God being greater than our heart, and knowing all things. 'Theos' is the Greek word for 'God'. The verse uses a conditional clause - 'if our heart knows'. [1JN.3.21] Beloved, if our heart does not accuse us, we have boldness toward the God. [§] agapetoi, ean hee kardia hee hemeon mee kataginoskee, parrhesian echomen pros ton theon This verse comes from 1 John 3:21. "agapetoi" means "beloved". "ean" means "if". "hee kardia hee hemeon" means "the heart the of us", or "our heart". "mee" is a negative particle, meaning "not". "kataginoskee" means "to accuse". "parrhesian" means "boldness". "echomen" means "we have". "pros" means "to" or "toward". "ton theon" means "the God". [1JN.3.22] And whatever we ask, we receive from God, because we keep God's commands and we do what is pleasing before God. [§] kai ho ean aitomen, lambanomen ap' autou, hoti tas entolas autou teroumen kai ta aresta enopion autou poioumen. This verse speaks of receiving requests from 'him', because 'his' commands are kept and what is pleasing is done before 'him'. The 'him' refers to God. [1JN.3.23] And this is the command of the Gods, that we should believe in the name of the Son of the Gods, Jesus the Anointed One, and love one another, just as the Gods gave command to us. [§] kai aute estin hee entolee autou, hina pisteusomen to onomati tou huiou autou Iesou Christou kai agapomen allelous, kathos edoken entolen hemin. This verse originates from the New Testament, specifically 1 John 3:23. It outlines the command given by God – to believe in the name of His Son, Jesus Christ, and to love one another, as He commanded us. We will translate the names of God literally, and aim for modern English grammar. [1JN.3.24] And the one keeping the commands of God in God remains, and God in that one, and by this we know that God remains in us, from the spirit that God gave to us. [§] kai ho teron tas entolas autou en auto menei kai autos en auto, kai en touto ginoskomen hoti menei en hemin, ek tou pneumatos hou hemin edoken. This verse discusses abiding in God and knowing that God abides in us. The verse uses the pronoun 'autos' repeatedly, which refers back to 'God'. The verse also describes the Holy Spirit as a gift given to us, which serves as proof of God's presence within us.

1JN.4

[1JN.4.1] Beloved, do not believe every spirit, but test the spirits to see if they are from God, because many false prophets have gone out into the world. [§] Agapetoi, me panti pneumati pisteuete alla dokimazete ta pneumata ei ek tou theou estin, hoti polloi pseudoprophetai exelelythasin eis ton kosmon. This verse is written in Koine Greek. The verse is a warning to believers to discern spirits, testing whether they are from God, as many false prophets have gone out into the world. "Agapetoi" means "beloved." "Panti pneumati" refers to every spirit, suggesting not to believe everything you hear. "Dokimazete" means to test or examine. "Pneumata" means spirits. "Ek tou theou" means from God. "Polloi pseudoprophetai" means many false prophets. "Exelelythasin" means have gone out or appeared. "Eis ton kosmon" means into the world. [1JN.4.2] By this, you will know the spirit of God: every spirit that confesses Jesus Christ has come in flesh is from God. [§] en touto ginoskete to pneuma tou theou: pan pneuma ho homologei Iesoun Christon en sarki eleluthota ek tou theou estin This verse is discussing how to recognize the spirit of God. It states that any spirit that confesses Jesus Christ has come in the flesh is from God. [1JN.4.3] And every spirit that does not confess that Jesus is from God is not of God, and this is the spirit of the antichrist of which you have heard it coming, and now it is already in the world. [§] kai pan pneuma ho me homologei ton Iesoun ek tou theou ouk estin, kai touto estin to tou antichristou ho akeakoate hoti erchetai, kai nun en to kosmo estin ede This verse discusses the spirit of truth versus the spirit of antichrist. It states that any spirit that does not confess that Jesus is from God is not of God, and identifies this as the spirit of the antichrist, which was predicted and is already present in the world. [1JN.4.4] You are out of God, children, and you have overcome them, because the one in you is greater than the one in the world. [§] Humeis ek tou theou este, teknea, kai nenikekate autous, hoti meizon estin ho en humin e ho en to kosmo. This verse is from 1 John 4:4. "Humeis" means "you". "Ek tou theou" means "out of the God". "Este" means "are". "Teknea" means "children". "Kai" means "and". "Nenikekate" means "you have overcome". "Autous" means "them". "Hoti" means "that". "Meizon" means "greater". "Estin" means "is". "Ho en humin" means "the one in you". "E" means "than". "Ho en to kosmo" means "the one in the world". [1JN.4.5] They are from the world, therefore they speak from the world, and the world hears them. [§] They are from the world, because of this they speak from the world and the world hears them. This verse describes individuals originating from 'the world' and therefore speaking from its perspective, with 'the world' readily accepting their message. It does not mention any divine names, so no translation of God's name is needed. [1JN.4.6] We are from God. The one knowing God listens to us. The one who is not from God does not listen to us. From this, we know the spirit of truth and the spirit of deception. [§] hemois ek tou theou esmen, ho ginoskōn ton theon akouei hēmōn, hos ouk estin ek tou theou, ouk akouei hēmōn. ek toutou ginōskomen to pneuma tēs alētheias kai to pneuma tēs planēs. This verse discusses discernment and knowing God. It states that those who are of God listen to those who are also of God, while those who are not of God do not listen. This difference in reception serves as a means of identifying the spirit of truth and the spirit of deception. [1JN.4.7] Beloved, we love one another, because the love is from the God, and everyone who loves is born from the God and knows the God. [§] Agapetoi, agapomen allēlous, hoti hē agapē ek tou theou estin, kai pas ho agapōn ek tou theou gegennētai kai ginōskei ton theon. This verse uses several forms of the word for 'love' (agape) and 'God' (theos). 'Agapetoi' means 'beloved'. 'Agapomen' means 'we love'. 'Allēlous' means 'one another'. 'Hē agapē' means 'the love'. 'Ek tou theou' means 'from the God'. 'Estin' means 'is'. 'Pas ho agapōn' means 'everyone who loves'. 'Gegennētai' means 'is born'. 'Ginoskei' means 'knows'. 'Ton theon' means 'the God'. [1JN.4.8] The one who does not love has not known God, because God is love. [§] ho mee agapon ouk egnō ton theon, hoti ho theos agape estin This verse uses the Greek word 'theos' which directly corresponds to 'El' in the Hebrew tradition, meaning 'God'. 'Agape' is a specific type of love, often unconditional and divine. The structure is a conditional statement: if someone does not love, they have not known God, because God is love. [1JN.4.9] In this, the love of God was revealed among us, that God sent his unique son into the world, so that we might live through him. [§] en touto ephanerothe he agape tou theou en hemin, hoti ton huion autou ton monogene apestalken ho theos eis ton kosmon, hina zesoomen di' autou. This verse speaks of God's love being revealed through the sending of his unique son into the world, so that we might live through him. The original text uses 'theos' which translates to 'God'. The verse is about the revelation of love, the sending of a son, and the potential for life. [1JN.4.10] In this is the love, not that we loved God, but that He loved us and sent His son as an atonement concerning our sins. [§] en touto estin he agape, ouch hoti hemeis egapesamen ton theon, alla hoti autos egapesen hemas kai apesteilen ton huion autou hilasmon peri ton hamartion hemon. This verse discusses the nature of love. The verse states that love is not defined by our love for God, but rather by God's love for us, evidenced by the sending of His son as an atonement for our sins. 'Theos' translates to 'God'. [1JN.4.11] Beloved, if thus God loved us, and we ought to love one another. [§] Agapetoi, ei houtos ho theos egapesen hemas, kai hemeis opheilomen allēlous agapan. This verse is from 1 John 4:11. "Agapetoi" means "beloved". "ei houtos ho theos" means "if thus God". "egapesen" means "loved". "hemas" means "us". "kai" means "and". "hemeis" means "we". "opheilomen" means "we ought". "allēlous" means "one another". "agapan" means "to love". The verse speaks of God loving us and therefore, we are obligated to love one another. [1JN.4.12] No one has ever seen God. If we love one another, the God abides in us and His love is perfected in us. [§] the-on oo-deis po-te-te te-the-a-tai. e-an a-ga-po-men al-le-loos, ho the-os en he-min me-nei kai he a-ga-pe av-too en he-min te-te-lei-o-me-nen es-tin. This verse discusses the unseen nature of God and the relationship between love, God's presence, and believers. 'the-on' is the accusative singular of 'theos' meaning 'God'. 'oo-deis' means 'no one'. 'po-te-te' means 'ever'. 'te-the-a-tai' means 'has seen'. 'e-an' means 'if'. 'a-ga-po-men' means 'we love'. 'al-le-loos' means 'one another'. 'ho the-os' means 'the God'. 'en he-min' means 'in us'. 'me-nei' means 'abides'. 'kai' means 'and'. 'he a-ga-pe av-too' means 'His love'. 'te-te-lei-o-me-nen' means 'is perfected'. 'es-tin' means 'is'. [1JN.4.13] In this we know that we remain in the God, and the God remains in us, because from the spirit of the God he has given to us. [§] En touto ginoskomen hoti en auto menomen kai autos en hemin, hoti ek tou pneumatos autou dedoken hemin. This verse discusses how we know we abide in God and God in us. It states that this knowledge comes from God having given us of his spirit. The original text uses pronouns and demonstratives extensively, referring back to previously established subjects. I will translate these as directly as possible, maintaining grammatical correctness in English. [1JN.4.14] And we have seen and testify that the Father sent the Son as savior of the world. [§] kai hemeis tetheametha kai marturoumen hoti ho pater apestaleken ton huion sotera tou kosmou This verse states that 'we have seen and testify that the Father has sent the Son as Savior of the world.' 'Pater' means 'father', 'huion' means 'son', and 'sotera' means 'savior'. The 'ho' is a definite article, meaning 'the'. 'Kosmou' means 'world'. This is a statement of witness to the salvific mission of the Son sent by the Father. [1JN.4.15] If anyone confesses that Jesus is the son of the God, the God abides in him, and he also abides in the God. [§] hos ean homologese hoti Iesous estin ho huios tou theou, ho theos en auto menei kai autos en to theo. This verse is from the New Testament, specifically 1 John 4:15. It states a condition for abiding in God. 'hos ean' means 'if anyone'. 'homologese' means 'confesses'. 'Iesous' is Jesus. 'estin' is 'is'. 'ho huios tou theou' means 'the son of God'. 'ho theos' means 'the God'. 'en auto' means 'in him'. 'menei' means 'abides'. 'kai autos' means 'and he'. 'en to theo' means 'in the God'. [1JN.4.16] And we have come to know and have believed the love which God has within us. God is love, and the one remaining in the love remains in God, and God remains in that one. [§] kai hemeis egnōkamen kai pepisteukamen tēn agapēn hēn echei ho theos en hēmin. Ho theos agapē estin, kai ho menōn en tēi agapēi en tō theō menei, kai ho theos en autō menei. This verse comes from 1 John 4:16. It speaks of God's love for us and our abiding in God through love. The original language is Koine Greek, but the request is for a translation based on literal renderings of the names of God as specified in the prompt. "Theos" means "God". "Agapē" refers to a specific type of love often associated with divine, unconditional love. [1JN.4.17] In this, the love is perfected among us, so that we may have confidence in the day of the judgment, because as that One is, so also are we in this world. [§] en touto teteleotai he agape meth humon, hina parrhesian echomen en te hemeira tes kriseos, hoti kathos ekeinos estin, kai hemeis esmen en to kosmo touto. This verse speaks about love being perfected among believers, granting boldness in the day of judgment because, as God is, so are we in this world. The original text uses the definite article 'the' before 'love' and 'day,' suggesting a specific love and a specific judgment. The use of 'as' establishes a comparison between the nature of God and the state of believers. [1JN.4.18] Fear is not in love, but perfect love throws out fear, because fear has punishment, and the one fearing is not completed in love. [§] phobos ouk estin en te agape, alla he teleia agape exo ballei ton phobon, hoti ho phobos kolasin echei, ho de phoboumenos ou teteleiotai en te agape. This verse discusses the relationship between love and fear. 'Phobos' means fear or terror. 'Agape' refers to a selfless, unconditional love. The verse states that fear is not present in love, but perfect love casts out fear, because fear involves punishment, and the one who is fearful is not made complete in love. [1JN.4.19] We love, because He first loved us. [§] We love, because He first loved us. This verse is a statement about the basis of our love for God. The speaker states they love because God initiated the love first. The verse presents a cause-and-effect relationship: God's prior love motivates and enables our love in return. The subject 'we' is clearly defined, as is 'He', which refers to God. The verb tenses indicate a continuing state of love. [1JN.4.20] If anyone says that they love God and hates their brother, they are a liar. For anyone who does not love their brother whom they have seen is unable to love God whom they have not seen. [§] ean tis eipei hoti agapō ton theon kai ton adelphon autou misei, pseudēs estin; ho gar mē agapōn ton adelphon autou hon heōraken, ton theon hon ou heōraken ou dunatai agapān. This verse discusses the relationship between loving God and loving one’s brother. It states that someone who claims to love God while hating their brother is a liar. The reasoning is that if someone cannot love a brother they have seen, they cannot love God whom they have not seen. 'Theos' means 'God'. 'Adelphos' means 'brother'. 'Agapō' means 'to love'. 'Miseō' means 'to hate'. 'Pseudēs' means 'liar'. [1JN.4.21] And this command we have from him, that the one loving the God also loves the brother of him. [§] kai tautēn tēn entolēn echomen ap' autou, hina ho agapōn ton theon agapā kai ton adelphon autou. This verse comes from 1 John 4:21. 'kai' means 'and'. 'tautēn' means 'this'. 'tēn entolēn' means 'the command'. 'echomen' means 'we have'. 'ap' autou' means 'from him'. 'hina' means 'that' or 'in order that'. 'ho agapōn' means 'the one loving'. 'ton theon' means 'the God'. 'agapā' means 'love'. 'kai' means 'and'. 'ton adelphon' means 'the brother'. 'autou' means 'his'.

1JN.5

[1JN.5.1] Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the one who begat loves also the one begotten from him. [§] Pas ho pisteuon hoti Iesous estin ho Christos ek tou theou gegennētai, kai pas ho agapōn ton gennēsanta agapā kai ton gegennēmenon ex autou. This verse states that everyone who believes that Jesus is the Christ is born of God, and everyone who loves the one who begat also loves the one begotten by him. We are translating the names of God literally. ‘Theos’ means ‘God’. We are taking a direct, literal approach to translation, prioritizing accuracy over tradition. [1JN.5.2] In this we know that we love the children of God, when we love God and do his commandments. [§] en touto ginoskomen hoti agapomen ta tekna tou theou, hotan ton theon agapomen kai tas entolas autou poiomen. This verse is from 1 John 3:18. 'en touto' means 'in this'. 'ginoskomen' means 'we know'. 'hoti' means 'that'. 'agapomen' means 'we love'. 'ta tekna' means 'the children'. 'tou theou' means 'of God'. 'hotan' means 'when'. 'ton theon' means 'God'. 'kai' means 'and'. 'tas entolas' means 'the commandments'. 'autou' means 'of him/her/it'. 'poiomen' means 'we do'. [1JN.5.3] For this is the love of God, that we keep the commands of God, and the commands of God are not burdensome. [§] hau-tay gar es-tee hee a-ga-pay too the-oo, hee-na tas en-to-las au-too tee-ro-men, kai hai en-to-lai au-too ba-rei-ai ook e-see-n. This verse discusses the nature of love for God, stating that it consists of obeying God's commands, and that these commands are not burdensome. 'Hau-tay' means 'this'. 'Gar' means 'for'. 'Estee' means 'is'. 'Hee' is the definite article 'the'. 'Aga-pay' means 'love'. 'Too' means 'of'. 'The-oo' means 'God'. 'Hee-na' means 'that' or 'in order that'. 'Tas' is the definite article 'the' (plural accusative). 'En-to-las' means 'commands'. 'Au-too' means 'of him'. 'Tee-ro-men' means 'we keep'. 'Kai' means 'and'. 'Hai' is the definite article 'the' (plural nominative). 'Ba-rei-ai' means 'heavy' or 'burdensome'. 'Ook' means 'not'. 'E-see-n' means 'are'. [1JN.5.4] Because everything born of God conquers the world, and this is the victory that conquers the world, our faith. [§] hoti pan to gegennemenon ek tou theou nikai ton kosmon, kai haute estin he nike he nikēsasa ton kosmon, he pistis hēmōn. This verse states that everything born of God overcomes the world, and this victory that overcomes the world is our faith. 'Theos' means 'God', 'kosmos' means 'world', and 'pistis' means 'faith'. The verb forms indicate ongoing action and completed action, respectively. The structure uses definite articles and demonstrative pronouns to emphasize specific aspects of the victory and faith. [1JN.5.5] And who is the one overcoming the world if not the one believing that Jesus is the son of God? [§] Tis de estin ho nikon ton kosmon ei me ho pisteuon hoti Iesous estin ho huios tou theou? This verse asks who overcomes the world, and answers that it is only the one who believes that Jesus is the son of God. "Tis" means "who". "de" is a conjunction meaning "and" or "but". "estin" means "is". "ho" is a definite article, "the". "nikon" means "overcoming". "ton kosmon" means "the world". "ei me" means "if not" or "except". "ho pisteuon" means "the one believing". "hoti" means "that". "Iesous" is Jesus. "ho huios" means "the son". "tou theou" means "of God". [1JN.5.6] This is the one who came through water and through blood, Jesus the Christ, not through the water only, but through the water and through the blood as well. And the Spirit is the one who bears witness, that the Spirit is the truth. [§] hoo-tos es-teen ho el-thon dee hoo-da-tos kai hai-ma-tos, ee-ay-soos khrees-tos, ook en toh hoo-da-tee mo-non, al-lah en toh hoo-da-tee kai en toh hai-ma-tee; kai toh pneu-mah es-teen toh mar-tu-roon, ho-tee toh pneu-mah es-teen hee a-lee-thee-a. This verse refers to Jesus Christ, stating he came through water and blood. It emphasizes that the truth is affirmed not just by water alone, but by water and blood together. The Spirit is identified as the one who bears witness to this truth, defining the Spirit *as* the truth itself. ‘El’ is being used as a proper noun, referring to the divine being. [1JN.5.7] That there are three who are witnessing. [§] hoti treis eisin hoi martyrountes This verse comes from 1 John 5:7. 'Hoti' means 'that' or 'because'. 'Treis' means 'three'. 'Eisin' is the third-person plural present indicative of 'to be', meaning 'are'. 'Hoi' is the definite article 'the' in the masculine plural nominative case. 'Martyrountes' is the present active participle of 'martureo', meaning 'those who testify' or 'witnessing ones'. Thus the verse literally means 'that three are those who are witnessing'. [1JN.5.8] The spirit and the water and the blood, and the three are into the one. [§] the spirit and the water and the blood, and the three into the one are. This verse discusses the unity of the spirit, water, and blood. The original Greek uses the definite article 'the' before each noun, emphasizing specific instances of these elements. The phrase 'εἰς τὸ ἕν' literally means 'into the one', suggesting a merging or unity. The verb 'εἰσιν' is a form of 'to be', indicating existence or being. [1JN.5.9] If we receive the testimony of people, the testimony of the Gods is greater. For this is the testimony of the Gods, that the Gods have testified concerning their son. [§] ei ten marturian ton anthropon lambanomen, he marturia tou theou meizon estin. hoti hauti estin he marturia tou theou, hoti memartureken peri tou huiou autou. This verse discusses the relative weight of human testimony versus the testimony of God. It states that God's testimony is greater, and specifically identifies that God testified concerning his son. [1JN.5.10] The one believing into the son of God has the testimony within himself. The one not believing God has made himself a liar, because he has not believed into the testimony that God has testified concerning the son of him. [§] ho pisteuón eis tón huión toú theoú échei tén martyrian en autoí, ho me pisteuón toí theoí pseústén peipoiéken autón, hoti ou pepisteuken eis tén martyrian hén memartyréken ho theos peri toú huioú autoú. This verse is from the Gospel of John, chapter 5, verse 11. It discusses belief in God’s son and the consequences of disbelief. It speaks of having evidence within oneself through belief and of making oneself a liar by rejecting God’s testimony. [1JN.5.11] And this is the testimony, that God gave to us eternal life, and this life is in the son of him. [§] kai aute estin hee marturia, hoti zoen aionion edoken hemin ho theos, kai aute hee Zoe en to huio autou estin. This verse comes from 1 John 5:11. "kai" means "and". "aute" means "this". "estin" means "is". "hee" is the definite article "the". "marturia" means "testimony". "hoti" means "that". "zoen" means "life". "aionion" means "eternal". "edoken" means "gave". "hemin" means "to us". "ho theos" means "the God". "en" means "in". "to huio autou" means "the son of him". The verse is asserting that God has given eternal life, and this life is found in his son. [1JN.5.12] The one having the son has the life. The one not having the son of God does not have the life. [§] ho echon ton huion echei ten zoen; ho me echon ton huion tou theou ten zoen ouk echei. This verse discusses having the son and possessing life. "ho" means "the." "echon" means "having." "ton huion" means "the son." "echei" means "he/she/it has." "ten zoen" means "the life." "me echon" means "not having." "tou theou" means "of God." "ouk echei" means "does not have". [1JN.5.13] These things I have written to you, so that you may know that life eternal you have, to those believing in the name of the Son of God. [§] Tau-ta eg-rap-sa hu-min, hi-na ei-de-te ho-ti zo-en ech-e-te ai-o-ni-on, tois pis-teu-ousin eis to o-no-ma tou hui-ou tou the-ou. This verse is from the New Testament, specifically 1 John 5:13. It states the purpose of the author writing is so the readers may know they possess eternal life through belief in the name of the Son of God. We will translate the Greek words literally, focusing on conveying the direct meaning without theological interpretation. [1JN.5.14] And this is the confidence that we have toward the Gods, that if we ask anything according to the will of the Gods, the Gods hear us. [§] kai aute estin hee parrhesia hee echomen pros auton, hoti ean ti aitometha kata to thelema autou akouei hemon This verse discusses the confidence we have when approaching God and receiving answers to prayer. "Parrhesia" means boldness or confidence in speaking. The verse states that if we ask anything according to God's will, God listens to us. [1JN.5.15] And if we know that the Gods hear us, whatever we may request, we know that we have the requests which we asked from them. [§] kai ean oidamen hoti akouei hemon ho ean aitōmetha, oidamen hoti echomen ta aitēmata ha aitēkamen ap' autou This verse discusses knowing that the Gods hear our requests, and therefore knowing that we have received the requests we have asked of them. The verse employs conditional statements indicating certainty based on prior knowledge. The phrase 'ho ean aitōmetha' means 'whatever we may ask'. The pronoun 'autou' refers back to the Gods. [1JN.5.16] If anyone sees their brother committing a sin not leading to death, they will ask, and life will be given to them, to those who are sinning not leading to death. There is a sin leading to death; I am not speaking about that sin so that anyone should ask. [§] ean tis idei ton adelphon autou hamartanonta hamartian me pros thanaton, aitēsei kai dōsei autō zōēn, tois hamartanousin mē pros thanaton. esti hamartia pros thanaton; ou peri ekeinēs legō hina erōtēsē. This verse discusses sin and the possibility of restoration. The first part speaks of a brother sinning a sin not leading to death, and the petition for life to be granted to that sinner. The second part identifies a sin leading to death and clarifies that the initial instruction does not apply to this more severe transgression. [1JN.5.17] All injustice is sin, and there is sin that is not toward death. [§] pas-ah ad-ik-ee-ah ham-ar-tee-ah es-teen, kai es-tee ham-ar-tee-ah oo pros than-at-on. This verse discusses sin and its relationship to death. 'Pasah' means 'all' or 'every'. 'Adikee-ah' means 'injustice' or 'wrongdoing'. 'Hamartee-ah' refers to 'sin' or 'missing the mark'. 'Esteen' is 'is'. 'Kai' means 'and'. 'Pros thanaton' signifies 'toward death'. The verse is stating that all injustice is sin, and there exists sin that is not unto death. [1JN.5.18] We know that everyone who has been born of God does not sin, but the one born of God protects himself, and the evil one does not touch him. [§] Oida-men hoti pas ho gegennemenos ek tou theou ou-ch hamartanei, all’ ho gennethis ek tou theou tirei heauton kai ho poneros ou-ch haptetai autou. This verse discusses those who are born of God and their relationship to sin and evil. "Theou" is from the root "Theos", meaning 'god'. "Ponerós" refers to someone or something evil or wicked. The verse states that those born of God do not sin and that evil cannot touch them. [1JN.5.19] We know that we are from God, and the whole world lies in the evil one. [§] oi-da-men o-ti ek too the-oo es-men kai ho ko-smos ho-los en to po-ne-ro kei-tai This verse speaks of knowing that we originate from God and acknowledges that the entire world lies in evil. The original text uses "theos" which means "God", and "poneros" which means "evil one" or "wicked". The verse describes a duality - our origin in goodness, contrasted with the world's current state of evil. [1JN.5.20] And we know that the Son of God has come and has given us understanding, so that we may know the true One, and we are in the true One, in his Son Jesus Christ. This One is the true God and eternal life. [§] oi'da-men de' ho-ti ho hui-os tou the-ou e'-kei kai de'-do-ken he'-mi-nin di-a'-noi-an, hi'-na gi-no'-sko-men ton a-lee-thi-non, kai es-men en to a-lee-thi-no, en to hui-o au-tou I-e-sou Khri-sto. hou-tos es-tin ho a-lee-thi-nos the-os kai zo-e ai-o'-ni-os. This verse is from 1 John 5:20. It speaks about knowing the true God and having life eternal through his Son, Jesus Christ. I will translate the names of God literally. 'Theos' will be translated as 'God'. 'Huios tou Theou' will be translated as 'the Son of God'. [1JN.5.21] Children, guard yourselves from the idols. [§] tek-nee-ah, foo-lax-ah-teh hef-too-tah ah-poh ton eye-doh-lon This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. 'Τεκνία' (tek-nee-ah) is the vocative plural form of 'τεκνον' (tek-non), meaning 'children'. 'φυλάξατε' (foo-lax-ah-teh) is the second person plural imperative form of 'φυλάσσω' (foo-lax-oh), meaning 'to guard' or 'to keep'. 'ἑαυτὰ' (hef-too-tah) is the reflexive pronoun 'yourselves'. 'ἀπὸ' (ah-poh) is a preposition meaning 'from'. 'τῶν' (ton) is the definite article, plural genitive. 'εἰδώλων' (eye-doh-lon) is the genitive plural of 'εἴδωλον' (eye-doh-lon), meaning 'idol'. Therefore, the verse instructs children to guard themselves from idols.