1 John 2:13

2:13 I am writing to you, fathers, that ¹  you have known him who has been from the beginning. I am writing to you, young people, that ²  you have conquered the evil one. ³ 

1 John 5:4

5:4 because ⁴  everyone ⁵  who has been fathered by God ⁶  conquers ⁷  the world. ⁸ 

Testimony About the Son

This ⁹  is the conquering power ¹⁰  that has conquered ¹¹  the world: our faith.

Romans 8:37

8:37 No, in all these things we have complete victory ¹²  through him ¹³  who loved us!

Ephesians 6:10

Exhortations for Spiritual Warfare

6:10 Finally, be strengthened in the Lord and in the strength of his power.

Ephesians 6:13

6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ¹⁴  on the evil day, and having done everything, to stand.

Revelation 12:11

12:11 But ¹⁵  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ¹⁶  so much that they were afraid to die.

[2:13]  ¹ tn See the note on “that” in v. 12.

[2:13]  ² tn See the note on “that” in v. 12.

[2:13]  ³ sn The phrase the evil one is used in John 17:15 as a reference to Satan. Satan is also the referent here and in the four other occurrences in 1 John (2:14; 3:12; 5:18, 19).

[5:4]  ⁴ tn The explicit reason the commandments of God are not burdensome to the believer is given by the ὅτι (Joti) clause at the beginning of 5:4. It is because “everyone who is begotten by God conquers the world.”

[5:4]  ⁵ tn The masculine might have been expected here rather than the neuter πᾶν τὸ γεγεννημένον ἐκ τοῦ θεοῦ (pan to gegennhmenon ek tou qeou) to refer to the person who is fathered by God. However, BDF §138.1 explains that “the neuter is sometimes used with respect to persons if it is not the individuals but a generic quality that is to be emphasized”; this seems to be the case here, where a collective aspect is in view: As a group, all those who have been begotten by God, that is, all true believers, overcome the world.

[5:4]  ⁶ sn The author is once more looking at the situation antithetically (in ‘either/or’ terms) as he sees the readers on the one hand as true believers (everyone who is fathered by God) who have overcome the world through their faith, and the opponents on the other as those who have claimed to have a relationship with God but really do not; they belong to the world in spite of their claims.

[5:4]  ⁷ tn Or “overcomes.”

[5:4]  ⁸ sn Conquers the world. Once again, the author’s language is far from clear at this point, and so is his meaning, but the author has used the verb conquers (νικάω, nikaw) previously to describe the believer’s victory over the enemy, the evil one himself, in 2:13-14, and over the secessionist opponents, described as “false prophets” in 4:4. This suggests that what the author has in mind here is a victory over the opponents, who now belong to the world and speak its language (cf. 4:5). In the face of the opponents’ attempts through their false teaching to confuse the readers (true believers) about who it is they are supposed to love, the author assures the readers that loving God and keeping his commandments assures us that we really do love God’s children, and because we have already achieved victory over the world through our faith, keeping God’s commandments is not a difficult matter.

[5:4]  ⁹ tn Grk “And this.”

[5:4]  ¹⁰ tn The standard English translation for ἡ νίκη (Jh nikh) is “victory” (BDAG 673 s.v.) but this does not preserve the relationship with the cognate verb νικάω (nikaw; used in 2:13,14 and present in this context in participial form in 5:4b and 5:5). One alternative would be “conquest,” although R. E. Brown (Epistles of John [AB], 570) suggests “conquering power” as a translation for ἡ νίκη since here it is a metonymy for the means of victory or the power that gives victory, referring to believers’ faith.

[5:4]  ¹¹ tn The use of the aorist participle (ἡ νικήσασα, Jh nikhsasa) to refer to faith as the conquering power that “has conquered the world” in 5:4b is problematic. Debate here centers over the temporal value of the aorist participle: (1) It may indicate an action contemporaneous with the (present tense) main verb, in which case the alternation between aorist participle in 5:4b and present participle in 5:5 is one more example of the author’s love of stylistic variation with no difference in meaning. (2) Nevertheless, an aorist participle with a present tense main verb would normally indicate an action antecedent to that of the main verb, so that the aorist participle would describe a past action. That is the most probable here. Thus the aorist participle stresses that the conquest of the world is something that has already been accomplished.

[8:37]  ¹² tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ¹³ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[6:13]  ¹⁴ tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.

[12:11]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ¹⁶ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.