The Meaning of 1 John 3:9 Explained

1 John 3:9

KJV: Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

YLT: every one who hath been begotten of God, sin he doth not, because his seed in him doth remain, and he is not able to sin, because of God he hath been begotten.

Darby: Whoever has been begotten of God does not practise sin, because his seed abides in him, and he cannot sin, because he has been begotten of God.

ASV: Whosoever is begotten of God doeth no sin, because his seed abideth in him: and he cannot sin, because he is begotten of God.

Discover 1 John 3:9

CONTEXT: What is the Context of 1 John 3:9?

MEANING: What does 1 John 3:9 Mean?

WORDS: What do the individual words in 1 John 3:9 mean?

RELATIONS: What do the major concepts mean in 1 John 3:9?

KJV Reverse Interlinear

Whosoever  is born  of  God  doth  not  commit sin;  for  his  seed  remaineth  in  him:  and  he cannot  sin,  because  he is born  of  God. 

What does 1 John 3:9 Mean?

Verse Meaning

Many English translations interpret the Greek present tense as saying no Christian habitually sins, as in 1 John 3:6. For example, the NASB has, "practices sin;" the Living Bible, "does not make a practice of sinning;" the Amplified Bible, "[1] habitually practices sin;" and the NIV, "continues to sin." However the Greek present tense does not always indicate habitual action, as pointed out previously. [2] Frequently it describes absolute action. The New King James Version takes the Greek present tense this way and renders the clause, "Whoever had been born of God does not sin." The NET Bible is inconsistent: it translates 1 John 3:6, "does not sin," but 1 John 3:9, "does not practice sin." Since earlier John wrote that the Christian does sin habitually ( 1 John 1:6-10; cf. 1 John 2:1) the idea that the Christian does not sin habitually is unacceptable. [3]
". . . the "tense solution" in 1 John 1:9 is in the process of imploding in the current literature. It was shrewdly questioned by C. H. Dodd in his commentary in1946 and dealt a major blow by S. Kubo in an article entitled, " 1 John 3:9 : Absolute or Habitual?" published in1969. [4] It has since been given up by the three major critical commentaries published since Kubo"s article; namely, I. Howard Marshall (1978), Raymond E. Brown (1982); and Stephen S. Smalley (1984). It seems quite clear that the "tense solution" as applied to 1 John 1:9 is an idea whose time has come-and gone!" [3]4
The reason one born of God does not sin is he has been born of God. John could say the Christian is sinless because a sinless Parent has begotten the Christian. The Christian becomes a partaker of God"s divine sinless nature when he or she experiences the new birth. The Christian sins because he also has a sinful human nature. However in this verse John was looking only at the sinless nature of the indwelling Christ that we possess. Jesus told Nicodemus that people need to experience a second birth ( John 3:5-7). Every Christian has been born twice, once physically and once spiritually. John was looking at the consequence of our second birth in 1 John 3:9.
"As a total person, we do sin and can never claim to be free of it, but our "inward self" that is regenerated does not sin....
"Sin does exist in the Christian, but it is foreign and extraneous to his regenerated inner self, where Christ dwells in perfect holiness. Put into Johannine terms, since Christ is eternal life ( 1 John 5:20), the one who possesses that life cannot sin because he is born of God." [6]
Again, if we were able to abide in Christ without interruption, we would never sin (cf. 1 John 3:6). The sinless nature of Christ controls the abiding Christian whereas the sinful human nature controls the non-abiding Christian (cf. Romans 6:16).
"That Isaiah , sin is never the product of our abiding experience. It is never the act of the regenerate self per se. On the contrary, sin is the product of ignorance and blindness toward God [7].
"To view sin as intrinsically foreign to what we are as regenerate people in Christ is to take the first step toward spiritual victory over it." [3]8
John was saying that when a Christian abides in God he will behave as his heavenly Father, and others will recognize that he is a child of God. [9]
"If someone says, "A priest cannot commit fornication," one cannot deny that as a man he can commit it; but priests, functioning as priests, do not do those things. The Bible uses language in a similar way, "A good tree cannot produce bad fruit" ( Matthew 7:18). Of course a good tree can produce bad fruit, but not as a result of what it really Isaiah , a good tree. Also Jesus said, men "cannot" fast while the bride groom is with them ( Mark 2:19). They can fast, but to do so is incongruous and unnatural.
"Similar notions are found in Pauline thought. Paul says, "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and delivered Himself up for me" ( Galatians 2:20). If a Christian sins, his sin cannot be expression [4] of who he really Isaiah , because his true life is that of Christ in him [11].
". . . when a Christian sins (and John believes he can and will, 1 John 2:1), in that act he is behaving like a child of Satan. Who he really is is not being made evident. To use Paul"s phrase, he is walking like a "mere man" ( 1 Corinthians 3:3)." [1]3
A different explanation and one that is commonly held, though it is inconsistent with both what John wrote earlier ( 1 John 1:6-10; 1 John 2:1) and with experience, is the following.
"Only the unconverted and the counterfeit will practice a self-seeking, self-asserting life of sin." [13]
Note the chiastic structure of 1 John 3:9. 1 John 3:6; 1 John 3:9 also form an inclusio.
"A No one who abides in Him sins (6a) B Everyone who sins . . . ( 1 John 3:6 b) A The one who acts righteously ( 1 John 3:7) B The one who commits sin ( 1 John 3:8) A No one who is born of God sins ( 1 John 3:9)." [14]

Context Summary

1 John 3:1-12 - The Marks Of God's Children
This chapter opens with one of the astounding announcements of Scripture. Why God should have made us His children is incomprehensible, except to show forth the riches of His grace. See Ephesians 2:7. That such we are is certain, but how marvelous! Yet even greater wonders await us, for we are to be like Jesus our Lord. He is the type to which we are being conformed, and on the other side we shall awake in His likeness.
He is pure; such is the verdict of one who lived in the closest possible association with Him. We cannot think of Christ, or of the future to be spent with Him, without desiring purity above all. Ask Him to become in thee the fountain of purity! If He is thy constant study, the quality of His character will become thine. Presumptuous sin is impossible under such conditions. He will destroy the works of the devil in the individual and in the universe. That we are God's own children is proved by our integrity and love. They are the hallmark of God's ownership. [source]

Chapter Summary: 1 John 3

1  He declares the singular love of God toward us, in making us his sons;
3  who therefore ought obediently to keep his commandments;
11  as also to love one another as brothers

Greek Commentary for 1 John 3:9

Doeth no sin [αμαρτιαν ου ποιει]
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]
His seed [σπερμα αυτου]
God‘s seed, “the divine principle of life” (Vincent). Cf. John 1.And he cannot sin (και ου δυναται αμαρτανειν — kai ou dunatai hamartanein). This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν — kai ou dunatai hamartein or αμαρτησαι — hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν — hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει — hamartanei in 1 John 3:8 and αμαρτανων — hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε — hamartēte and αμαρτηι — hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν — hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι — epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν — hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
And he cannot sin [και ου δυναται αμαρτανειν]
This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν — kai ou dunatai hamartein or αμαρτησαι — hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν — hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει — hamartanei in 1 John 3:8 and αμαρτανων — hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε — hamartēte and αμαρτηι — hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν — hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι — epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν — hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
Whosoever is born [πᾶς ὁ γεγεννημένος]
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]
His seed []
The divine principle of life. [source]
Cannot []
See on 1 John 3:6. Conceived as a perfect ideal, life in God excludes the possibility of sin. Compare Romans 4 throughout. [source]

Reverse Greek Commentary Search for 1 John 3:9

John 3:3 Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
-DIVIDER-
2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
-DIVIDER-
3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
-DIVIDER-
4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
-DIVIDER-
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
Galatians 3:26 For ye are all the children of God [πάντες γὰρ υἱοὶ θεοῦ ἐστὲ]
Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23, Galatians 3:24, Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16, Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14, Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1, 1 John 3:10; John 1:13; John 3:3, John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]
James 1:18 Begat [ἀπεκύησεν]
Rev., brought forth. See on James 1:15, and compare 1 John 3:9; 1 Peter 1:23. [source]
1 John 3:3 Every man that hath [πᾶς ὁ ἔχων]
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]
1 John 3:2 It is not yet made manifest [ουπω επανερωτη]
First aorist passive indicative of πανεροω — phaneroō For the aorist indicative with ουπω — oupō with a future outlook Brooke notes Mark 11:2; 1 Corinthians 8:2; Hebrews 12:4; Revelation 17:10, Revelation 17:12.What we shall be (τι εσομετα — ti esometha). Not τινες — tines (who), but τι — ti (what) neuter singular predicate nominative. “This what suggests something unspeakable, contained in the likeness of God” (Bengel).If he shall be manifested As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι — homoioi autōi). Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω — horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
1 John 3:2 If he shall be manifested [εαν πανερωτηι]
As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι — homoioi autōi). Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω — horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
1 John 3:3 As he is pure [κατως εκεινος αγνος εστιν]
As in 1 John 2:6; 1 John 3:9 εκεινος — ekeinos (emphatic demonstrative) refers to Christ. Christ can be termed αγνος — hagnos “in virtue of the perfection of his humanity” (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans 8:29). [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 2:5 Is the love of God perfected [ἡ ἀγάπη τοῦ Θεοῦ τετελείωται]
Rev., rendering the perfect tense more closely, hath the love of God been perfected. The change in the form of this antithetic clause is striking. He who claims to know God, yet lives in disobedience, is a liar. We should expect as an offset to this: He that keepeth His commandments is of the truth; or, the truth is in him. Instead we have, “In him has the love of God been perfected.” In other words, the obedient child of God is characterized, not by any representative trait or quality of his own personality, but merely as the subject of the work of divine love: as the sphere in which that love accomplishes its perfect work. The phrase ἡ ἀγάπη τοῦ Θεοῦ the love of God, may mean either the love which God shows, or the love of which God is the object, or the love which is characteristic of God whether manifested by Himself or by His obedient child through His Spirit. John's usage is not decisive like Paul's, according to which the love of God habitually means the love which proceeds from and is manifested by God. The exact phrase, the love of God or the love of the Father, is found in 1 John 3:16; 1 John 4:9, in the undoubted sense of the love of God to men. The same sense is intended in 1 John 3:1, 1 John 3:9, 1 John 3:16, though differently expressed. The sense is doubtful in 1 John 2:5; 1 John 3:17; 1 John 4:12. Men's love to God is clearly meant in 1 John 2:15; 1 John 5:3. The phrase occurs only twice in the Gospels (Luke 6:42; John 5:42), and in both cases the sense is doubtful. Some, as Ebrard, combine the two, and explain the love of God as the mutual relation of love between God and men. It is not possible to settle the point decisively, but I incline to the view that the fundamental idea of the love of God as expounded by John is the love which God has made known and which answers to His nature. In favor of this is the general usage of ἀγάπη lovein the New Testament, with the subjective genitive. The object is more commonly expressed by εἰς towardsor to. See 1 Thessalonians 3:12; Colossians 1:4; 1 Peter 4:8. Still stronger is John's treatment of the subject in ch. 4. Here we have, 1 John 4:9, the manifestation of the love of God in us ( ἐν ἡμῖν ) By our life in Christ and our love to God we are a manifestation of God's love. Directly following this is a definition of the essential nature of love. “In this is love; i.e., herein consists love: not that we have loved God, but that He loved us ” (1 John 4:10). Our mutual love is a proof that God dwells in us. God dwelling in us, His love is perfected in us (1 John 4:12). The latter clause, it would seem, must be explained according to 1 John 4:10. Then (1 John 4:16), “We have known and believed the love that God hath in us ” (see on John 16:22, on the phrase have love ). “God is love;” that is His nature, and He imparts this nature to be the sphere in which His children dwell. “He that dwelleth in love dwelleth in God.” Finally, our love is engendered by His love to us. “We love Him because He first loved us” (1 John 4:19). -DIVIDER-
-DIVIDER-
In harmony with this is John 15:9. “As the Father loved me, I also loved you. Continue ye in my love.” My love must be explained by I loved you. This is the same idea of divine love as the sphere or element of renewed being; and this idea is placed, as in the passage we are considering, in direct connection with the keeping of the divine commandments. “If ye keep my commandments ye shall abide in my love.”-DIVIDER-
This interpretation does not exclude man's love to God. On the contrary, it includes it. The love which God has, is revealed as the love of God in the love of His children towards Him, no less than in His manifestations of love to them. The idea of divine love is thus complex. Love, in its very essence, is reciprocal. Its perfect ideal requires two parties. It is not enough to tell us, as a bare, abstract truth, that God is love. The truth must be rounded and filled out for us by the appreciable exertion of divine love upon an object, and by the response of the object. The love of God is perfected or completed by the perfect establishment of the relation of love between God and man. When man loves perfectly, his love is the love of God shed abroad in his heart. His love owes both its origin and its nature to the love of God. -DIVIDER-
-DIVIDER-
The word verily ( ἀληθῶς ) is never used by John as a mere formula of affirmation, but has the meaning of a qualitative adverb, expressing not merely the actual existence of a thing, but its existence in a manner most absolutely corresponding to ἀλήθεια truthCompare John 1:48; John 8:31. Hath been perfected. John is presenting the ideal of life in God. “This is the love of God that we keep His commandments.” Therefore whosoever keepeth God's word, His message in its entirety, realizes the perfect relation of love. [source]
1 John 3:3 Purifieth himself [αγνιζει εαυτον]
Present active indicative of αγνιζω — hagnizō old verb, from αγνος — hagnos (pure from contamination), used of ceremonial purifications (John 11:55; Acts 21:24, Acts 21:26 as in Exodus 19:10) and then of personal internal cleansing of heart (James 4:8), soul (1 Peter 1:22), self (here). Cf. Philemon 2:12. the work of both God and man.As he is pure (κατως εκεινος αγνος εστιν — kathōs ekeinos hagnos estin). As in 1 John 2:6; 1 John 3:9 εκεινος — ekeinos (emphatic demonstrative) refers to Christ. Christ can be termed αγνος — hagnos “in virtue of the perfection of his humanity” (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans 8:29). [source]
1 John 5:18 Sinneth not [ουχ αμαρτανει]
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]
3 John 1:11 That which is evil [το κακον]
“The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον — alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω — agathopoieō late and rare verb, in contrast with ο κακοποιων — ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν — ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου — ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
3 John 1:11 He that doeth good [ο αγατοποιων]
Articular present active participle of αγατοποιεω — agathopoieō late and rare verb, in contrast with ο κακοποιων — ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν — ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου — ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
3 John 1:11 Is of God [εκ του τεου εστιν]
As in 1 John 3:9. [source]

What do the individual words in 1 John 3:9 mean?

Anyone - having been born of - God sin not practices because seed of Him in him abides and he is able to continue sinning he has been born
Πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ ἁμαρτίαν οὐ ποιεῖ ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει καὶ δύναται ἁμαρτάνειν γεγέννηται

Πᾶς  Anyone 
Parse: Adjective, Nominative Masculine Singular
Root: πᾶς  
Sense: individually.
ὁ  - 
Parse: Article, Nominative Masculine Singular
Root: ὁ  
Sense: this, that, these, etc.
γεγεννημένος  having  been  born 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular
Root: γεννάω  
Sense: of men who fathered children.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root: ὁ  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἁμαρτίαν  sin 
Parse: Noun, Accusative Feminine Singular
Root: ἁμαρτία  
Sense: equivalent to 264.
ποιεῖ  practices 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ποιέω  
Sense: to make.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
σπέρμα  seed 
Parse: Noun, Nominative Neuter Singular
Root: σπέρμα  
Sense: from which a plant germinates.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
μένει  abides 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μένω  
Sense: to remain, abide.
δύναται  he  is  able 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
ἁμαρτάνειν  to  continue  sinning 
Parse: Verb, Present Infinitive Active
Root: ἁμαρτάνω  
Sense: to be without a share in.
γεγέννηται  he  has  been  born 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: γεννάω  
Sense: of men who fathered children.

What are the major concepts related to 1 John 3:9?

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