KJV: Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.
YLT: every one who is denying the Son, neither hath he the Father, he who is confessing the Son hath the Father also.
Darby: Whoever denies the Son has not the Father either; he who confesses the Son has the Father also.
ASV: Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son hath the Father also.
| πᾶς | Everyone |
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Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀρνούμενος | denying |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἀρνέομαι Sense: to deny. |
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| Υἱὸν | Son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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| οὐδὲ | neither |
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Parse: Adverb Root: οὐδέ Sense: but not, neither, nor, not even. |
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| Πατέρα | Father |
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Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ἔχει | has he |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὁμολογῶν | confessing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ὁμολογέω Sense: to say the same thing as another, i. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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Greek Commentary for 1 John 2:23
“Not even does he have the Father” or God (2 John 1:9). [source]
Because the Son reveals the Father (John 1:18; John 14:9). Our only approach to the Father is by the Son (John 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew 10:32; Luke 12:8). [source]
Properly, “hath not even the Father,” though he professes to reverence the Father while rejecting the Son. Compare John 8:42. [source]
Reverse Greek Commentary Search for 1 John 2:23
Purpose clause with ινα hina and present active subjunctive of τιμαω timaō (may keep on honouring the Son). He that honoureth not the Son Articular present active participle of τιμαω timaō with negative μη mē Jesus claims here the same right to worship from men that the Father has. Dishonouring Jesus is dishonouring the Father who sent him (John 8:49; John 12:26; John 15:23; 1 John 2:23). See also Luke 10:16. There is small comfort here for those who praise Jesus as teacher and yet deny his claims to worship. The Gospel of John carries this high place for Christ throughout, but so do the other Gospels (even Q, the Logia of Jesus) and the rest of the New Testament. [source]
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]
Indefinite relative clause with modal εαν ean (= an) and the first aorist active subjunctive, “whoever confesses.” See 1 John 2:23; 1 John 4:2. for ομολογεω homologeō Object clause (indirect assertion) after ομολογεω homologeō This confession of the deity of Jesus Christ implies surrender and obedience also, not mere lip service (cf. 1 Corinthians 12:3; Romans 10:6-12). This confession is proof (if genuine) of the fellowship with God (1 John 1:3.; 1 John 3:24). [source]
The phrase occurs nowhere else. Compare John 1:18; 1 John 2:22, 1 John 2:23; 1 John 1:3. [source]