Thank you for joining this session of More Painless Greek, an examination of the Greek text of 1 John. We're in our 10th session, looking today at 1 John 3, verses 4 through 10. In this text, there are 141 words in Greek, and of those, 130 are already in our glossary. There are 11 new words, seven of which are unique. We'll see that one word occurs twice, and the word for the devil occurs four times in this passage. So we'll walk through the text in three sections. First, verses four through six, then seven and eight, and finally nine and 10. For each section, we'll learn the new words that appear in that section. And then at the very end, we'll walk through the entire text. So let's begin with Anamia. Anamia. Now this word you may recognize. has an alpha privative in front of it. That's a term for an alpha character that negates whatever is next to it, the word that it accompanies. And in this case, the base word would be namas, law, and a namas is without the law or lawlessness. And it is also another word for sin and certainly John equates the two, sin and lawlessness. And we also have the verb, I row. And I always think of the word I roll or the phrase I roll in English And if you've raised teenagers, you know what an eye roll looks like. It's a raising of the eyes, and that may help you remember what this verb means, because it means to take up, to lift, and to carry away. And it's interesting that in the Gospels, there's an incident where the Lord Jesus is talking with the Pharisees and they say, how long are you gonna keep us in suspense? That is, how long are you gonna have us suspended in the air in a sense, logically wondering if you're really the Messiah? Now, we'll set aside for the moment, the question of whether that was a legitimate honest query on their part. But you see that this word includes that idea of keeping someone in suspense as part of its range of meaning. 101 occurrences, so something you'll see fairly often. So we're ready now for our first section of text. Again, that's verses four through six. So here in 1 John 3, verse 4, we begin, pas hapoion tein hamartion, kaitein anamion hoei, pardon me for stumbling over that. All pas hapoion, those doing, most English translations would have something more like, all those practicing tein hamartian sin. And that poeon, hopefully you recognize from the verb poeo, and the ending is once again, a present active participle, singular nominative masculine, the own ending. All those doing or all those practicing sin, Kai, in this case, also seems to work the best. Also, tein anamian hoye, also lawlessness are doing or are practicing. Then in the second line, you'll notice John begins to equate these two. Kai he hamartia estin he anamia. and sin is lawlessness. And so there's some interesting theological implications for that. We have two instances here of this word for lawlessness, anomia. Then in verse five, kai oidate hati ekeinas ethanarothe, kinatas hamartias are, kai hamartia in auto uke estin. So, beginning again in verse five, and oedate, and we know, hopefully you recognize our friend, Oida. Do you know Oida? Yes, I know Oida. We know, that's the second plural, we know, hati, that, ekenos. This is a demonstrative pronoun. That one, it's a far demonstrative pronoun. And I've mentioned before that the apostle John often uses the demonstrative pronoun as a variation on using a regular pronoun. He could have said, we know that he appeared. But in this case, he decided to use the pronoun, the demonstrative pronoun, that one. And of course, he has a very specific one in mind, that is our Lord Jesus Christ. He appeared or he was revealed. Notice the aphanerothe, it has that theta in there, cuing us that this is a passive form. And he was revealed, hinnah, so that. And as soon as we see the hinnah, we know that a subjunctive verb is coming. Hinnah tas amartyos, sins, so that. Arae. Now, what is that? Well, the fact that it's highlighted certainly cues you in that this is one of our new vocabulary words. This is a form of aero, to lift, to take up, to bear, to carry. And certainly that fits with what we understand from this word, this verse. We know that that one, the Lord Jesus Christ was revealed in order that he may take up, take away sins. And what he did was he lifted them up and he put them onto his own shoulders. That's the way that the Lord Jesus lifted and carried and bore away our sin. And John reinforces the sinlessness of our Lord Jesus Christ. In the second line, notice he says, kai hamartia, and sin enauto, in him, ukestin, not is. We rearrange that into better English. Then, of course, we see, and there is no sin in him. And of course, he could have used the demonstrative pronoun here. Again, there's no sin in that one. But John likes to change things up to vary his style so that it's not the same thing all the time. We know that that one was revealed in order to take away sins. And there is no sin in him. And continuing in verse six, the third verse of this first section, So what's happening here, pas, again this word for all, each, every, and then we notice there's an article, ha, and then a little prepositional phrase, en auto, in him. And then a verb, in this case, another participle. This one's from meno, abide, remain. So we can understand that the participle goes with the object because of course they're both nominative, singular, masculine. So those abiding, those remaining, is the idea of the article and the participle, and then sandwiched in between the article and the participle is that little prepositional phrase, in him. All those abiding in him, uc, not, amartane, they sin. those abiding in him do not sin. All those abiding in him do not sin. Or we could rework that and say, no one abiding in him sins. And of course, It's this idea reflected in verse four of the practice of sin, the ongoing, habitual, continuous sinning. John is not saying that those who abide in Christ never sin, but rather they don't have a consistent pattern, a lifestyle that's entirely devoted to sin. has ha hamartanon, that is all each every those sinning, uk heoraken, this is from horao, to see they have not seen him, those who are sinning they have not seen him, and of course certainly No one, by the time John was writing 1 John, had seen the living Jesus on the earth, so he's speaking more of seeing him by faith as he really is, seeing him through the eyes or the lens of scripture. All those who are sinning, continually sinning, have not seen him. And then, ude, nor, heorachen, no. him of the Auton him pronoun. Again, those who have a continual pattern of sin, they have not seen him, nor do they know him. So that's the end of that first section. Then let's add some additional vocabulary. Here we have meides, another negation particle. This is an adjective. me-dace, none, nobody, no one, nothing, and you may remember its companion, u-dace. So these are the two negation words, u, commonly used in the indicative mood, and me, in other moods, like the subjunctive mood. and the word for one. So these are the two different ways, udes and medes, of saying none, not one. Combining the negation, either u or me, and the word for one, hes, and then phonetically the deltas just join in there. And One way I remember this, I've mentioned before, I believe, is that scene in the classic Wizard of Oz movie where they get to the door of the Emerald City and they're asking to see the wizard. And the doorman, who it turns out is actually the wizard himself, says, nobody gets to see the wizard. Not nobody, not know how. And that is the idea of this little word, maydase. And again, it's cousin, udase. And here we've come across the devil. Now it's interesting, this is not his name, it's an adjective, it's describing the devil, but it's most commonly translated devil. It can also be translated and used of malicious gossip. This is a slanderer, an adversary, diabolos, diabolos. and 37 times, again, very dominantly translated devil. And we'll see several forms of this adjective in the passage. Then we come to our verb leuo, and this verb is actually in the painful style of learning Greek. It's the first verb that everyone learns, and they learn all the different forms using LuO. And the reason why I have not introduced LuO up until this point is simply because LuO occurring 42 times is not as dominant as many other verbs in the New Testament. And so it's better, in my opinion, to use verbs that actually occur much more frequently in the New Testament. So finally we've gotten to this verb, leu, that again most beginning Greek students learn very early on. This has a wide range of meaning, from something as mild as loose or untie, all the way to the strongest destroy or abolish. And we'll see how it appears in our text in just a moment. So here is verse 7, the first of two verses in this middle section. Do you remember this first word, Technia? Notice it's capitalized, so it's the editors of the Greek text are cuing us that they believe this forms a new paragraph or a new section in the text. Little children. Mayday, so this is no one. And then we have Planopto. You may recall that this is from that word that has to do with the planets that seem to wander around. And it has the idea of leading astray, wandering from the truth. So what John is saying here is, little children, no one must deceive you. This planato is an imperative, but it's of course negated with this medes, don't let anyone deceive you. And what does he mean? How does he elaborate on that? Well, we see that in the second and third lines, notice, ha poion, yet again, We have the verb poieto and a present active participle, nominative, singular, masculine. The one doing, the one practicing, and what is he practicing? Tein dikayasunen, righteousness. one practicing, the one doing righteousness, dikaios estin, righteous is. John is just saying, listen, don't be confused by people who try to make lots of exceptions or cast doubt. The one who's actually practicing righteousness, that's the one who is righteous. He shows that he has been declared righteous by God in living a life of righteousness. And that is based, notice in the third line, kathos, just as, hekenos, ah, here's another demonstrative pronoun, just as that one, speaking of course of the Lord Jesus, dikaios estin, just as that one righteous is. The one practicing righteousness is righteous, just as that one was righteous. And then in verse eight, this is split into two slides, hapoion tein hamartian, the one doing or the one practicing sin, tein hamartian, accusative form, ek tu diabolu estin. from the devil is. The one doing unrighteousness, practicing sin, is from the devil. And then notice on the second line, hati ap archeis ha diabolos hamartane. Because, that sense because, the meanings of hati, ap Hopefully you recognize from apa, the preposition, from argeis, from beginning. Hadiablos, so here's our subject, the devil from the beginning, And then there's an unusual present tense here, hamartane, he sins. He has been sinning, he always sins, and he has been sinning from the very beginning. So taking this whole part of the verse together, the one practicing sin is from the devil, because the devil has been sinning from the very beginning. The second half of verse eight, then, eis tuta, so into this, maybe very wouldn'tly, for this, ephanerothe. So here again, was revealed. Notice the theta, it's a passive form. Who was revealed? Well, there it is at the end of the line, hapuiastu theu, the Son of God. for this, because of this, the Son of God was revealed. And then notice in the second line, kina, and again, we know there's a subjunctive form coming, so that lusei, so here is the subjunctive form of luo, so that he may loose, now that's weak, so that he may destroy, that's the better part of the range of meaning here, so that he may destroy ta erga tu diabolu. You may recall ergas is the idea of work, the works, ta erga, plural form, tu diabolu, the works of the devil. So, For this, the Son of God was revealed so that he may destroy the works of the devil. And so we've seen now two reasons why the Lord Jesus has come. He has come to destroy the works of the devil. He's come to free us from sin. Now, some additional vocabulary before our last two verses, nine and 10. Sperma, this is seed, and it's used in a generic way for all sorts of kinds of seeds, but also used for human descendants in general, offspring and so forth. This occurs 43 times, not particularly common, but you'll definitely see it in several places. And then a cognate to words that we've already seen. Phanerao, for example, is a verb form. Here's the cognate adjective, phaneras, evident. It's so evident as though it was readily known, easily seen, visible, clear. And so that's a way of describing something that is obvious, easy to see, phanairos. So now let's look at these last two verses, 1 John 3, verse 10. And notice, again, a capital letter indicating a new paragraph, a new section, from the opinion of the editors of the Greek text. Pas, all, each, every, ha gegenenemos. Now that long word, Notice it has reduplication, the ge at the beginning, ge-gen-ne-men-os, and then it has that men morpheme in the middle of it. That cues us that we're looking at a middle voice participle, and with the reduplication, we know it's a perfect middle participle. So what's the root word? What's the lemma form here? This is genao, those who have been born or begotten. So John is saying here, all those having been begotten, having been born, ectutheo, of God, from God, hamartion, sin, upoie, not, they do, they practice. All those who have been born of God do not practice sin. And then he explains why in the second line, notice, hati sperma, the seed, because the seed autu of him, the seed of him, en auto menei. seed of God in, and this would have been a good place to throw in a demonstrative pronoun but John didn't use one here, God's seed in him abides, it remains. So those who have been born of God They're part of God's family, and in a sense, they spiritually have God's DNA, so they don't continue in a life of sin. And notice on the third line here, kai and u dunatai. You may recall that Duna Tai, Duna Mai. This is the word for ability, power. And it's negated here with U. We know we're in the indicative mood. So they are not able, and then we have a complimentary infinitive, amartanain. Remember that the infinitives almost always end in I or ain, and here we have amartanain. So this is a present active infinitive. Those having been born of God, they have God's seed, God's DNA residing in them, and they're not able to sin in a continuous way. Hati, for or because, ectutheo, from God, Ge-genetai, they have been born. So we've seen a couple of forms of genao even in this one verse, verse 9. All those who have been born of God are not practicing sin because God's seed abides in them, and they are not able to sin, again, in a continuous, uninterrupted way, because they have been born of God. And then let's look at the last verse, again, split into two pieces. 1 John 3, verse 10. And to To, in this, Phanera, so this is the use of that new adjective that we learned, visible, evident. In this it is evident, tatechnathuthetwu, the children of God, Kai and Tatechno, Techno to Diabolu, and the children of the devil. In this, it is evident who are the children of God and the children of the devil. And then this last piece, 1 John 3.10, second part, no new vocabulary here, And notice he says, pas ha me hoyon, so we have another negation of a participle form of hoyeo. those not practicing righteousness. So John is stating this in a negative way. We could reverse it all and say those who do practice righteousness, but listen to his logic and how he presents it. All those who are not practicing righteousness Uc estin, not, it is or not they are, ectutheo, from God. Those who don't practice righteousness are not from God. Cai, and we would normally try and here, but it seems as also, or as well as, something of that sort works a little better. As well as, hame agapon, And we notice, again, this pattern we're seeing very frequently in First John, the article with a participle, turning it into a substantive. In almost all cases, those are present active participles, nominative, singular, masculine, of course, with the article ha and that own ending. In this case, the one loving, but of course it's negated, the one not loving. And who is he not loving? Tana Delphan Autu, the brother of him. So John is saying, here's a way the things are evident or obvious. The one who's not practicing righteousness is not of God, nor the one who does not love his brother. So now let's walk through the entire text a bit at a time. All those doing sin, practicing sin, also are doing or practicing lawlessness. And sin is lawlessness. And we know that that one, of course, that's the Lord Jesus, was revealed, afonerofe, in order that he may take away sins and in him is no sin. All those abiding in him do not sin. They don't continually practice sin. All those sinning have not seen him nor know him. Little children, no one must deceive you. The one doing, the one practicing righteousness is righteous. just as that one is righteous. The one practicing, the one doing sin is from the devil, because the devil sins, has been sinning from the beginning. The Son of God was revealed for this, in order that he may destroy the works of the devil. All those who have been born of God are not practicing sin because his seed abides, remains in him. And he is not able to sin because he has been born of God. In this is revealed or is evident the children of God and the children of the devil. All those not doing, not practicing righteousness is or we would say they are not from God and those not loving his brother. The one who practices sin and the one who does not love his brother, they are not of God. Thank you so much for your participation in this lesson. And of course, next time we'll continue with the next section of the Greek text.