NETBible | We know that everyone fathered 1 by God does not sin, but God 2 protects 3 the one he has fathered, and the evil one cannot touch him. |
NIV © |
We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one cannot harm him. |
NASB © |
We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him. |
NLT © |
We know that those who have become part of God’s family do not make a practice of sinning, for God’s Son holds them securely, and the evil one cannot get his hands on them. |
MSG © |
We know that none of the God-begotten makes a practice of sin--fatal sin. The God-begotten are also the God-protected. The Evil One can't lay a hand on them. |
BBE © |
We are certain that one who is a child of God will do no sin, but the Son of God keeps him so that he is not touched by the Evil One. |
NRSV © |
We know that those who are born of God do not sin, but the one who was born of God protects them, and the evil one does not touch them. |
NKJV © |
We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him. |
KJV | We know <1492> (5758) that <3754> whosoever <3956> is born <1080> (5772) of <1537> God <2316> sinneth <264> (5719) not <3756>_; but <235> he that is begotten <1080> (5685) of <1537> God <2316> keepeth <5083> (5719) himself <1438>_, and <2532> that wicked one <4190> toucheth <680> (5731) him <846> not <3756>_. |
NASB © |
We know <3609> that no <3956> <3756> one <3956> who is born <1080> of God <2316> sins <264> ; but He who was born <1080> of God <2316> keeps <5083> him, and the evil <4190> one <4190> does not touch him.<681> |
NET [draft] ITL | We know <1492> that <3754> everyone <3956> fathered <1080> by <1537> God <2316> does <264> not <3756> sin <264> , but <235> God <2316> protects <5083> the one he <846> has fathered <1080> , and <2532> the evil one <4190> cannot <3756> touch <680> him .<846> |
GREEK | oidamen <1492> (5758) V-RAI-1P oti <3754> CONJ pav <3956> A-NSM o <3588> T-NSM gegennhmenov <1080> (5772) V-RPP-NSM ek <1537> PREP tou <3588> T-GSM yeou <2316> N-GSM ouc <3756> PRT-N amartanei <264> (5719) V-PAI-3S all <235> CONJ o <3588> T-NSM gennhyeiv <1080> (5685) V-APP-NSM ek <1537> PREP tou <3588> T-GSM yeou <2316> N-GSM threi <5083> (5719) V-PAI-3S auton <846> P-ASM kai <2532> CONJ o <3588> T-NSM ponhrov <4190> A-NSM ouc <3756> PRT-N aptetai <680> (5731) V-PMI-3S autou <846> P-GSM |
NETBible | We know that everyone fathered 1 by God does not sin, but God 2 protects 3 the one he has fathered, and the evil one cannot touch him. |
NET Notes |
1 tn The concept represented by the verb γεννάω (gennaw) here means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see 2:29). 2 tn Grk “he”; see the note on the following word “protects.” 3 tn The meaning of the phrase ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν (Jo gennhqeis ek tou qeou threi auton) in 5:18 is extraordinarily difficult. Again the author’s capacity for making obscure statements results in several possible meanings for this phrase: (1) “The fathering by God protects him [the Christian].” Here a textual variant for ὁ γεννηθείς (ἡ γέννησις, Jh gennhsi") has suggested to some that the passive participle should be understood as a noun (“fathering” or perhaps “birth”), but the ms evidence is extremely slight (1505 1852 2138 latt [syh] bo). This almost certainly represents a scribal attempt to clarify an obscure phrase. (2) “The One fathered by God [Jesus] protects him [the Christian].” This is a popular interpretation, and is certainly possible grammatically. Yet the introduction of a reference to Jesus in this context is sudden; to be unambiguous the author could have mentioned the “Son of God” here, or used the pronoun ἐκεῖνος (ekeinos) as a reference to Jesus as he consistently does elsewhere in 1 John. This interpretation, while possible, seems in context highly unlikely. (3) “The one fathered by God [the Christian] protects himself.” Again a textual problem is behind this alternative, since a number of |