The Meaning of 1 John 2:22 Explained

1 John 2:22

KJV: Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

YLT: Who is the liar, except he who is denying that Jesus is the Christ? this one is the antichrist who is denying the Father and the Son;

Darby: Who is the liar but he who denies that Jesus is the Christ? He is the antichrist who denies the Father and the Son.

ASV: Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist, even he that denieth the Father and the Son.

KJV Reverse Interlinear

Who  is  a liar  but  he that denieth  that  Jesus  is  the Christ?  He  is  antichrist,  that denieth  the Father  and  the Son. 

What does 1 John 2:22 Mean?

Context Summary

1 John 2:18-29 - Loyalty To Truth
The Holy One is surely the risen Savior, who has passed into the heavens, whence He bestows the Holy Spirit as a sacred chrism on meek and trustful souls. We can say with the psalmist, "Thou anointest my head with oil." Let us seek fresh anointing. "I shall be anointed with fresh oil," Psalms 92:10. Whenever we attempt to do God's work, we should be able to say, "The Spirit of the Lord is upon me, and He hath anointed me." The anointed soul understands things hidden from the wise and prudent, 1 John 2:27.
We must hold the Word of Christ by perpetual reiteration and meditation; only so shall we be able to abide in Him. This abiding life involves not merely that we shall work for God, but that God will work through us. The abiding branch bears much fruit, because the energy of the vine is set free to work its will through its yielded channels. A life of abiding communion with Christ will never be ashamed in this or in any other world. [source]

Chapter Summary: 1 John 2

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

Greek Commentary for 1 John 2:22

The liar [ο πσευστης]
The liar (with the article) par excellence. Rhetorical question to sharpen the point made already about lying in 1 John 1:6, 1 John 1:10; 1 John 2:4, 1 John 2:21. See 1 John 5:5 for a like rhetorical question. [source]
But [ει μη]
Except, if not.That denieth that Jesus is the Christ (ο αρνουμενος οτι Ιησους ουκ εστιν ο Χριστος — ho arnoumenos hoti Iēsous ouk estin ho Christos). Common Greek idiom for ουκ — ouk to appear after αρνεομαι — arneomai like redundant μη — mē in Luke 20:27; Hebrews 12:19. The old Latin retains non here as old English did (Shakespeare, Comedy of Errors IV. ii. 7, “He denied you had in him no right”). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an αεον — aeon they held) like the modern Jesus or Christ controversy.This is the antichrist The one just mentioned, Cerinthus himself in particular.Even he that denieth the Father and the Son (ο αρνουμενος τον πατερα και τον υιον — ho arnoumenos ton patera kai ton huion). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (John 5:23.). [source]
That denieth that Jesus is the Christ [ο αρνουμενος οτι Ιησους ουκ εστιν ο Χριστος]
Common Greek idiom for ουκ — ouk to appear after αρνεομαι — arneomai like redundant μη — mē in Luke 20:27; Hebrews 12:19. The old Latin retains non here as old English did (Shakespeare, Comedy of Errors IV. ii. 7, “He denied you had in him no right”). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an αεον — aeon they held) like the modern Jesus or Christ controversy. [source]
This is the antichrist [ουτος εστιν ο αντιχριστος]
The one just mentioned, Cerinthus himself in particular.Even he that denieth the Father and the Son (ο αρνουμενος τον πατερα και τον υιον — ho arnoumenos ton patera kai ton huion). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (John 5:23.). [source]
Even he that denieth the Father and the Son [ο αρνουμενος τον πατερα και τον υιον]
This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (John 5:23.). [source]
A liar [ὁ ψεύστης]
Rev., correctly, “the liar.” For a similar interrogative phrase see 1 John 5:5. It marks the lively feeling with which the apostle writes. By the definite article, the liar, the lie is set forth in its concrete personality: the one who impersonates all that is false, as antichrist represents every form of hostility and opposition to Christ. The denial that Jesus is the Christ is the representative falsehood. He that denies is the representative liar. [source]
He that denieth [ὁ ἀρνούμενος]
The article with the participle denotes the habitual denial. Lit., the one denying, the one who habitually represents this attitude towards Christ. The words are aimed at the heresy of Cerinthus, a man of Jewish decent and educated at Alexandria. He denied the miraculous conception of Jesus, and taught that, after His baptism, the Christ descended upon Him in the form of a dove, and that He then announced the unknown Father and wrought miracles; but that, towards the end of His ministry, the Christ departed again from Jesus, and Jesus suffered and rose from the dead, while the Christ remained impassible (incapable of suffering) as a spiritual being. [source]
The Father []
The title the Father occurs always in its simple form in the Epistle. Never his or our Father, or the Father in heaven. [source]

Reverse Greek Commentary Search for 1 John 2:22

John 8:55 And ye have not known him [και ουκ εγνωκατε αυτον]
Adversative use again of και — kai = “and yet.” Perfect active indicative of γινωσκω — ginōskō the verb for experiential knowledge. This was true of the κοσμος — kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα — oida (John 8:19; John 15:21) or γινωσκω — ginōskō (John 17:23, John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν — kai ean Apodosis of the condition. ομοιος — Homoios (like) is followed by the associative-instrumental case υμιν — humin The word πσευστης — pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4, 1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
1 John 5:6 Not by water only [οὐκ ἐν τῷ ὕδατι μόνον]
Lit., not in the water only Rev., with. The preposition ἐν inmarks the sphere or element in which; διά bythe medium through which. For the interchange of ἐν and διά see 2 Corinthians 6:7. The words are probably directed against the teaching of Cerinthus. See on 1 John 2:22. John asserts that Jesus is the Christ, and that He came by blood as well as by water. [source]
1 John 2:24 In the Son and in the Father []
Compare the reverse order in 1 John 2:22. “Here the thought is that of rising through the confession of the Son to the knowledge of the Father; there the thought is of the issue of denial culminating in the denial of the Father” (Westcott). [source]
1 John 2:24 As for you [ὑμεῖς]
This is the rendering of the Rev. The force of the emphatic you at the beginning of the sentence is utterly lost in the A.V., which takes the pronoun simply as nominative to ye have heard. You is emphatic by way of contrast with the false teachers (1 John 2:22). [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

1 John 5:1 That Jesus is the Christ [οτι Ιησους εστιν ο Χριστος]
The Cerinthian antichrist denies the identity of Jesus and Christ (1 John 2:22). Hence John insists on this form of faith Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. “The Divine Begetting is the antecedent, not the consequent of the believing” (Law). For “is begotten of God” (εκ του τεου γεγεννηται — ek tou theou gegennētai) see 1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:4, 1 John 5:18. John appeals here to family relationship and family love. [source]
1 John 5:5 And who is he that overcometh? [τις εστιν δε ο νικων]
Not a mere rhetorical question (1 John 2:22), but an appeal to experience and fact. Note the present active articular participle (νικων — nikōn) like νικαι — nikāi (present active indicative in 1 John 5:4), “the one who keeps on conquering the world.” See 1 Corinthians 15:57 for the same note of victory (νικος — nikos) through Christ. See 1 John 5:1 for ο πιστευων — ho pisteuōn (the one who believes) as here. [source]
1 John 5:5 Jesus is the Son of God [Ιησους εστιν ο υιος του τεου]
As in 1 John 5:1 save that here ο υιος του τεου — ho huios tou theou in place of Χριστος — Christos and see both in 1 John 2:22. Here there is sharp antithesis between “Jesus” (humanity) and “the Son of God” (deity) united in the one personality. [source]
1 John 2:18 As ye heard [κατως ηκουσατε]
First aorist active indicative of ακουω — akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι — Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος — antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν — gegonasin). Second perfect active indicative of γινομαι — ginomai antichrists (αντιχριστοι πολλοι — antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [source]
2 John 1:3 The Son of the Father []
The phrase occurs nowhere else. Compare John 1:18; 1 John 2:22, 1 John 2:23; 1 John 1:3. [source]
2 John 1:7 Are gone forth [εχηλταν]
Second aorist active indicative of εχερχομαι — exerchomai perhaps an allusion to the crisis when they left the churches (1 John 2:19, same form).Even they that confess not (οι μη ομολογουντες — hoi mē homologountes). “The ones not confessing” (μη — mē regular negative with the participle). The articular participle describes the deceivers (πλανοι — planoi).That Jesus Christ cometh in the flesh “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι — erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα — elēluthota (perfect active participle) in this same construction with ομολογεω — homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος — houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
2 John 1:7 That Jesus Christ cometh in the flesh [Ιησουν Χριστον ερχομενον εν σαρκι]
“Jesus Christ coming in the flesh.” Present middle participle of ερχομαι — erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα — elēluthota (perfect active participle) in this same construction with ομολογεω — homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος — houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
2 John 1:7 This [ουτος]
See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20. [source]
2 John 1:7 The deceiver and the antichrist [ο πλανος και ο αντιχριστος]
Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
Jude 1:4 Ungodly men [ασεβεις]
Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες — metatithentes). Present active participle of μετατιτημι — metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα — charita) into “lasciviousness” (εις ασελγειαν — eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:4 Our only Master and Lord [τον μονον δεσποτην και κυριον ημων]
For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:4 Denying [αρνουμενοι]
So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:4 Set forth [προγεγραμμενοι]
Perfect passive participle of προγραπω — prographō to write of beforehand, for which verb see Galatians 3:1; Romans 15:4.Unto this condemnation (εις τουτο το κριμα — eis touto to krima). See 2 Peter 2:3 for κριμα — krima and εκπαλαι — ekpalai Παλαι — Palai here apparently alludes to Judges 1:14, Judges 1:15 (Enoch).Ungodly men Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες — metatithentes). Present active participle of μετατιτημι — metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα — charita) into “lasciviousness” (εις ασελγειαν — eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Revelation 16:13 Of the dragon [του δρακοντος]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου — tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 16:13 Of the false prophet [του πσευδοπροπητου]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]

What do the individual words in 1 John 2:22 mean?

Who is the liar if not the [one] denying that Jesus not is Christ This antichrist the Father and Son
Τίς ἐστιν ψεύστης εἰ μὴ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν Χριστός οὗτός ἀντίχριστος τὸν Πατέρα καὶ Υἱόν

ψεύστης  liar 
Parse: Noun, Nominative Masculine Singular
Root: ψεύστης  
Sense: a liar.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀρνούμενος  denying 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: ἀρνέομαι  
Sense: to deny.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστός  Christ 
Parse: Noun, Nominative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
οὗτός  This 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: οὗτος  
Sense: this.
ἀντίχριστος  antichrist 
Parse: Noun, Nominative Masculine Singular
Root: ἀντίχριστος  
Sense: the adversary of the Messiah.
Πατέρα  Father 
Parse: Noun, Accusative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
Υἱόν  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.