KJV: Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
YLT: Every one who is doing the sin, the lawlessness also he doth do, and the sin is the lawlessness,
Darby: Every one that practises sin practises also lawlessness; and sin is lawlessness.
ASV: Every one that doeth sin doeth also lawlessness; and sin is lawlessness.
| Πᾶς | Everyone |
|
Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ποιῶν | committing |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ποιέω Sense: to make. |
|
| τὴν | - |
|
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἁμαρτίαν | sin |
|
Parse: Noun, Accusative Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
|
| καὶ | also |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| ἀνομίαν | lawlessness |
|
Parse: Noun, Accusative Feminine Singular Root: ἀνομία Sense: the condition of without law. |
|
| ποιεῖ | commits |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
|
| ἡ | - |
|
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἁμαρτία | sin |
|
Parse: Noun, Nominative Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
|
| ἀνομία | lawlessness |
|
Parse: Noun, Nominative Feminine Singular Root: ἀνομία Sense: the condition of without law. |
|
Greek Commentary for 1 John 3:4
The article with both subject and predicate makes them coextensive and so interchangeable. Doing sin is the converse of doing righteousness (1 John 2:29). The present active participle (ποιων poiōn) means the habit of doing sin. [source]
Rev., better, every one that doeth sin. See on 1 John 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoeversinneth (1 John 3:6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin (note the article τὴν ) that which includes and represents the complete ideal of sin. Compare do righteousness, 1 John 2:29. [source]
Rev., more accurately, doeth also lawlessness. Compare Matthew 13:41, and the phrase οἱ ἐργαζόμενοι τὴν ἀνομίαν yethat work iniquity (Matthew 7:23). [source]
Rev., correctly, and. This and the preceding clause are coordinated after John's manner. [source]
Rev., correctly, is lawlessness. Sin is the violation of the law of our being, the law which includes our threefold relation to God, to the men and things around us, and to ourselves. Compare James 1:14; James 4:17. [source]
Reverse Greek Commentary Search for 1 John 3:4
The definite article, the sin, shows that Jesus does not mean merely a simple act, but a life of sin. Compare 1 John 3:4-8, and doeth the truth (John 3:21); doeth the righteousness (1 John 2:29). [source]
The Western class omits της αμαρτιας tēs hamartias (sin), but that is the idea anyhow. Note the use of ποιων poiōn (present active participle, continuous habit or practice), not ποιησας poiēsas (aorist active participle for single act), precisely as in 1 John 3:4-8. Note also John 3:21 for ο ποιων την αλητειαν ho poiōn tēn alētheian (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (Memor. IV. 5. 3). So Paul clearly in Romans 6:17, Romans 6:20 “slaves of sin” (δουλοι της αμαρτιας douloi tēs hamartias). [source]
Iniquity issuing in an abiding iniquitous state. Lit., lawlessness. It is used by John as the definition of sin, 1 John 3:4. [source]
Only here in Pastorals. Lit. lawlessness. See on 1 John 3:4. [source]
Read ποιῶμεν doSo Rev. See on John 3:21; see on 1 John 3:4. The exact phrase ποιεῖν τὰς ἐντολὰς todo the commandments, occurs only here. See on Revelation 22:14. [source]
This is the character of every offense against that which is right. Every breach of duty is a manifestation of sin. Compare 1 John 3:4, where sin is defined as ἀνομία lawlessnessand lawlessness as sin. See Romans 6:13. [source]
On the form of expression, see on 1 John 3:4. Rev., begotten. The perfect participle indicates a condition remaining from the first: he who hath been begotten and remains God's child. [source]
See on 1 John 3:4, and compare 1 John 2:29. Note the article τὴν , the righteousness, in its completeness and unity. Not merely doing righteous acts. “In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy cannot be other than just and holy” (Plato, “Gorgias,” 507). [source]
A characteristic form of expression with John, containing “a reference to some who had questioned the application of a general principle in particular cases.” Here to some persons who had denied the practical obligation to moral purity involved in their hope. See 1 John 3:4, 1 John 3:6, 1 John 3:9, 1 John 3:10, 1 John 3:15, 1 John 3:23, 1 John 3:24; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18; 2 John 1:9. [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
“He that keeps on doing (present active participle of ποιεω poieō) righteousness.” For this idiom with ποιεω poieō see 1 John 1:6; 1 John 3:4.He (εκεινος ekeinos). Christ as in 1 John 3:5. [source]
Linear present active indicative as in 1 John 3:4 like αμαρτανει hamartanei in 1 John 3:8. The child of God does not have the habit of sin. [source]
Present active articular participle of μαρτυρεω martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Unrighteousness is one manifestation of sin as lawlessness (1 John 3:4) is another (Brooke). The world today takes sin too lightly, even jokingly as a mere animal inheritance. Sin is a terrible reality, but there is no cause for despair. Sin not unto death can be overcome in Christ. [source]
Second aorist active articular participle of ερχομαι erchomai referring to the Incarnation as a definite historic event, the preexistent Son of God “sent from heaven to do God‘s will” (Brooke).By water and blood (δι υδατος και αιματος di' hudatos kai haimatos). Accompanied by (δια dia used with the genitive both as instrument and accompaniment, as in Galatians 5:13) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father‘s audible witness, and because at the Cross his work reached its culmination (“It is finished,” Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John 19:34), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (εν en this time rather than δια dia) and the article (τωι tōi locative case) argues for two separate events with particular emphasis on the blood (“not only” ουκ μονον ouk monon “but” αλλ all') which the Gnostics made light of or even denied.It is the Spirit that beareth witness Present active articular participle of μαρτυρεω martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον tērei auton not τηρει εαυτον tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι gegennēmai of himself and uses also τηρεω tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]