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Selected Verse: 1 John 3:4 - Strong Concordance

Verse	Translation	Text
1Jo 3:4	Strong Concordance	Whosoever [3956] committeth [4160] sin [266] transgresseth [4160] [458] also [2532] the law [458]: for [2532] sin [266] is [2076] the transgression of the law [458].
	King James	Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Sin is incompatible with birth from God (Jo1 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God. Whosoever--Greek, "Every one who." committeth sin--in contrast to Jo1 3:3, "Every man that hath this hope in Him purifieth himself"; and Jo1 3:7, "He that doeth righteousness." transgresseth . . . the law--Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God. for--Greek, "and." sin is . . . transgression of . . . law--definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Sin is incompatible with birth from God (Jo1 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God.

Whosoever--Greek, "Every one who."

committeth sin--in contrast to Jo1 3:3, "Every man that hath this hope in Him purifieth himself"; and Jo1 3:7, "He that doeth righteousness."

transgresseth . . . the law--Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.

for--Greek, "and."

sin is . . . transgression of . . . law--definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.

Notes on the Bible, by Albert Barnes, [1834]
Whosoever committeth sin transgresseth also the law - The law of God given to man as a rule of life. The object of the apostle here is to excite them to holiness, and to deter them from committing sin, perhaps in view of the fact stated in Jo1 3:3, that everyone who has the hope of heaven will aim to be holy like the Saviour. To confirm this, he shows them that, as a matter of fact, those who are born of God do lead lives of obedience, Jo1 3:5-10; and this he introduces by showing what is the nature of sin, in the verse before us. The considerations by which he would deter them from indulging in sin are the following: (a) all sin is a violation of the law of God, Jo1 3:4; (b) the very object of the coming of Christ was to deliver people from sin, Jo1 3:5; (c) those who are true Christians do not habitually sin, Jo1 3:6; (d) those who sin cannot be true Christians, but are of the devil, Jo1 3:8; and, (e) he who is born of God has a germ or principle of true piety in him, and cannot sin, Jo1 3:9. It seems evident that the apostle is here combating an opinion which then existed that people might sin, and yet be true Christians, Jo1 3:7; and he apprehended that there was danger that this opinion would become prevalent. On what ground this opinion was held is unknown. Perhaps it was held that all that was necessary to constitute religion was to embrace the doctrines of Christianity, or to be orthodox in the faith; perhaps that it was not expected that people would become holy in this life, and therefore they might indulge in acts of sin; perhaps that Christ came to modify and relax the law, and that the freedoM which he procured for them was freedom to indulge in whatever people chose; perhaps that, since Christians were heirs of all things, they had a right to enjoy all things; perhaps that the passions of people were so strong that they could not be restrained, and that therefore it was not wrong to give indulgence to the propensities with which our Creator has formed us. All these opinions have been held under various forms of Antinomianism, and it is not at all improbable that some or all of them prevailed in the time of John. The argument which he urges would be applicable to any of them. The consideration which he here states is, that all sin is a transgression of law, and that he who commits it, under whatever pretence, is to be held as a transgressor of the law. The literal rendering of this passage is, "He who doeth sin (ἁμαρτίαν hamartian ) doeth also transgression" - ἀνομίαν anomian. Sin is the generic term embracing all that would be wrong. The word transgression (ἀνομία anomia) is a specific term, showing where the wrong lay, to wit, in violating the law. For sin is the transgression of the law - That is, all sin involves this as a consequence that it is a violation of the law. The object of the apostle is not so much to define sin, as to deter from its commission by stating what is its essential nature - though he has in fact given the best definition of it that could be given. The essential idea is, that God has given a law to people to regulate their conduct, and that whatever is a departure from that law in any way is held to be sin. The law measures our duty, and measures therefore the degree of guilt when it is not obeyed. The law determines what is right in all cases, and, of course, what is wrong when it is not complied with. The law is the expression of what is the will of God as to what we shall do; and when that is not done, there is sin. The law determines what we shall love or not love; when our passions and appetites shall be bounded and restrained, and to what extent they may be indulged; what shall be our motives and aims in living; how we shall act toward God and toward people; and whenever, in any of these respects, its requirements are not complied with, there is sin. This will include everything in relation to which the law is given, and will embrace what we "omit" to do when the law has commanded a thing to be done, as well as a "positive" act of transgression where the law has forbidden a thing. This idea is properly found in the original word rendered "transgression of the law" - ἀνομία anomia. This word occurs in the New Testament only in the following places: Mat 7:23; Mat 13:41; Mat 23:28; Mat 24:12; Rom 4:7; Rom 6:19; Th2 2:7; Tit 2:14; Heb 1:9; Heb 8:12; Heb 10:17, in all which places it is rendered "iniquity" and "iniquities;" in Co2 6:14, where it is rendered "unrighteousness;" and in the verse before us twice. It properly means lawlessness, in the sense that the requirements of the law are not conformed to, or complied with; that is, either by not obeying it, or by positively violating it. When a parent commands a child to do a thing, and he does not do it, he is as really guilty of violating the law as when he does a thing which is positively forbidden. This important verse, therefore, may be considered in two aspects - as a definition of the nature of sin, and as an argument against indulgence in it, or against committing it. I. As a definition of the nature of sin. It teaches. (a) that there is a rule of law by which the conduct of mankind is to be regulated and governed, and to which it is to be conformed. (b) That there is sin in all cases where that law is not complied with; and that all who do not comply with it are guilty before God. (c) That the particular thing which determines the guilt of sin, and which measures it, is that it is a departure from law, and consequently that there is no sin where there is no departure from law. The essential thing is, that the law has not been respected and obeyed, and sin derives its character and aggravation from that fact. No one can reasonably doubt as to the accuracy of this definition of sin. It is founded on the fact: (a) that God has an absolute right to prescribe what we may and may not do; (b) that it is to be presumed that what he prescribes will be in accordance with what is right; and, (c) that nothing else in fact constitutes sin. Sin can consist in nothing else. It does not consist of a particular height of stature, or a particular complexion; of a feeble intellect, or an intellect made feeble, as the result of any former apostasy; of any constitutional propensity, or any disposition founded in our nature as creatures. For none of these things do our consciences condemn us; and however we may lament them, we have no consciousness of wrong. (In these remarks the author has in view the doctrine of original sin, or imputed sin, which he thinks as absurd as sin of stature or complexion. His views will be found at large in the notes at Rom. 5 throughout, and by comparing these with the supplementary notes on the same place, the reader will be able to form his own opinion. There does not seem to be anything affecting the point in this passage.) II. As an argument against the commission of sin. This argument may be considered as consisting of two things - the wrong that is done by the violation of law, and the exposure to the penalty. (1) the wrong itself. This wrong, as an argument to deter from sin, arises mainly from two things: (a) because sin is a violation of the will of God, and it is in itself wrong to disregard that will; and, (b) because it is to be presumed that when God has given law there is a good reason why he has done it. (2) the fact that the law has a penalty is an argument for not violating the law. All law has a penalty; that is, there is some suffering, disadvantage, forfeit of privileges, etc., which the violation of law draws in its train, and which is to be regarded as an expression of the sense which the lawgiver entertains of the value of his law, and of the evil of disobeying it. Many of these penalties of the violation of the divine law are seen in this life, and all will be certain to occur sooner or later, in this world or in the world to come. With such views of the law and of sin - of his obligations, and of the evils of disobedience - a Christian should not, and will not, deliberately and habitually violate the law of God.

Notes on the Bible, by Albert Barnes, [1834]

Whosoever committeth sin transgresseth also the law - The law of God given to man as a rule of life. The object of the apostle here is to excite them to holiness, and to deter them from committing sin, perhaps in view of the fact stated in Jo1 3:3, that everyone who has the hope of heaven will aim to be holy like the Saviour. To confirm this, he shows them that, as a matter of fact, those who are born of God do lead lives of obedience, Jo1 3:5-10; and this he introduces by showing what is the nature of sin, in the verse before us. The considerations by which he would deter them from indulging in sin are the following:

(a) all sin is a violation of the law of God, Jo1 3:4;

(b) the very object of the coming of Christ was to deliver people from sin, Jo1 3:5;

(c) those who are true Christians do not habitually sin, Jo1 3:6;

(d) those who sin cannot be true Christians, but are of the devil, Jo1 3:8; and,

(e) he who is born of God has a germ or principle of true piety in him, and cannot sin, Jo1 3:9.

It seems evident that the apostle is here combating an opinion which then existed that people might sin, and yet be true Christians, Jo1 3:7; and he apprehended that there was danger that this opinion would become prevalent. On what ground this opinion was held is unknown. Perhaps it was held that all that was necessary to constitute religion was to embrace the doctrines of Christianity, or to be orthodox in the faith; perhaps that it was not expected that people would become holy in this life, and therefore they might indulge in acts of sin; perhaps that Christ came to modify and relax the law, and that the freedoM which he procured for them was freedom to indulge in whatever people chose; perhaps that, since Christians were heirs of all things, they had a right to enjoy all things; perhaps that the passions of people were so strong that they could not be restrained, and that therefore it was not wrong to give indulgence to the propensities with which our Creator has formed us. All these opinions have been held under various forms of Antinomianism, and it is not at all improbable that some or all of them prevailed in the time of John. The argument which he urges would be applicable to any of them. The consideration which he here states is, that all sin is a transgression of law, and that he who commits it, under whatever pretence, is to be held as a transgressor of the law. The literal rendering of this passage is, "He who doeth sin (ἁμαρτίαν hamartian ) doeth also transgression" - ἀνομίαν anomian. Sin is the generic term embracing all that would be wrong. The word transgression (ἀνομία anomia) is a specific term, showing where the wrong lay, to wit, in violating the law.

For sin is the transgression of the law - That is, all sin involves this as a consequence that it is a violation of the law. The object of the apostle is not so much to define sin, as to deter from its commission by stating what is its essential nature - though he has in fact given the best definition of it that could be given. The essential idea is, that God has given a law to people to regulate their conduct, and that whatever is a departure from that law in any way is held to be sin. The law measures our duty, and measures therefore the degree of guilt when it is not obeyed. The law determines what is right in all cases, and, of course, what is wrong when it is not complied with. The law is the expression of what is the will of God as to what we shall do; and when that is not done, there is sin. The law determines what we shall love or not love; when our passions and appetites shall be bounded and restrained, and to what extent they may be indulged; what shall be our motives and aims in living; how we shall act toward God and toward people; and whenever, in any of these respects, its requirements are not complied with, there is sin.

This will include everything in relation to which the law is given, and will embrace what we "omit" to do when the law has commanded a thing to be done, as well as a "positive" act of transgression where the law has forbidden a thing. This idea is properly found in the original word rendered "transgression of the law" - ἀνομία anomia. This word occurs in the New Testament only in the following places: Mat 7:23; Mat 13:41; Mat 23:28; Mat 24:12; Rom 4:7; Rom 6:19; Th2 2:7; Tit 2:14; Heb 1:9; Heb 8:12; Heb 10:17, in all which places it is rendered "iniquity" and "iniquities;" in Co2 6:14, where it is rendered "unrighteousness;" and in the verse before us twice. It properly means lawlessness, in the sense that the requirements of the law are not conformed to, or complied with; that is, either by not obeying it, or by positively violating it. When a parent commands a child to do a thing, and he does not do it, he is as really guilty of violating the law as when he does a thing which is positively forbidden. This important verse, therefore, may be considered in two aspects - as a definition of the nature of sin, and as an argument against indulgence in it, or against committing it.

I. As a definition of the nature of sin. It teaches.

(a) that there is a rule of law by which the conduct of mankind is to be regulated and governed, and to which it is to be conformed.

(b) That there is sin in all cases where that law is not complied with; and that all who do not comply with it are guilty before God.

(c) That the particular thing which determines the guilt of sin, and which measures it, is that it is a departure from law, and consequently that there is no sin where there is no departure from law.

The essential thing is, that the law has not been respected and obeyed, and sin derives its character and aggravation from that fact. No one can reasonably doubt as to the accuracy of this definition of sin. It is founded on the fact:

(a) that God has an absolute right to prescribe what we may and may not do;

(b) that it is to be presumed that what he prescribes will be in accordance with what is right; and,

(c) that nothing else in fact constitutes sin. Sin can consist in nothing else. It does not consist of a particular height of stature, or a particular complexion; of a feeble intellect, or an intellect made feeble, as the result of any former apostasy; of any constitutional propensity, or any disposition founded in our nature as creatures.

For none of these things do our consciences condemn us; and however we may lament them, we have no consciousness of wrong.

(In these remarks the author has in view the doctrine of original sin, or imputed sin, which he thinks as absurd as sin of stature or complexion. His views will be found at large in the notes at Rom. 5 throughout, and by comparing these with the supplementary notes on the same place, the reader will be able to form his own opinion. There does not seem to be anything affecting the point in this passage.)

II. As an argument against the commission of sin. This argument may be considered as consisting of two things - the wrong that is done by the violation of law, and the exposure to the penalty.

(1) the wrong itself. This wrong, as an argument to deter from sin, arises mainly from two things:

(a) because sin is a violation of the will of God, and it is in itself wrong to disregard that will; and,

(b) because it is to be presumed that when God has given law there is a good reason why he has done it.

(2) the fact that the law has a penalty is an argument for not violating the law.

All law has a penalty; that is, there is some suffering, disadvantage, forfeit of privileges, etc., which the violation of law draws in its train, and which is to be regarded as an expression of the sense which the lawgiver entertains of the value of his law, and of the evil of disobeying it. Many of these penalties of the violation of the divine law are seen in this life, and all will be certain to occur sooner or later, in this world or in the world to come. With such views of the law and of sin - of his obligations, and of the evils of disobedience - a Christian should not, and will not, deliberately and habitually violate the law of God.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
committeth sin Whosoever practiseth sin practiseth also lawlessness; and sin is lawlessness. sin Sin (See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Whosoever committeth sin (πᾶς ὁ ποιῶν τὴν ἁμαρτίαν) Rev., better, every one that doeth sin. See on Jo1 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoever sinneth (Jo1 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, Jo1 2:29. Transgresseth also the law (καὶ τὴν ἀνομίαν ποιεῖ) Rev., more accurately, doeth also lawlessness. Compare Mat 13:41, and the phrase οἱ ἐργαζόμενοι τὴν ἀνομίαν ye that work iniquity (Mat 7:23). For (καὶ) Rev., correctly, and. This and the preceding clause are coordinated after John's manner. Is the transgression of the law (ἐστὶν ἡ ἀνομία) 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 Jam 1:14; Jam 4:17.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Whosoever committeth sin - Thereby transgresseth the holy, just, and good law of God, and so sets his authority at nought; for this is implied in the very nature of sin.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Sin is the transgression of the law - The spirit of the law as well as of the Gospel is, that "we should love God with all our powers, and our neighbor as ourselves." All disobedience is contrary to love; therefore sin is the transgression of the law, whether the act refers immediately to God or to our neighbor.

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⁷ Little children [5040], let [4105] no man [3367] deceive [4105] you [5209]: he that doeth [4160] righteousness [1343] is [2076] righteous [1342], even as [2531] he [1565] is [2076] righteous [1342].

³ And [2532] every man [3956] that hath [2192] this [5026] hope [1680] in [1909] him [846] purifieth [48] himself [1438], even as [2531] he [1565] is [2076] pure [53].

¹ Behold [1492], what manner [4217] of love [26] the Father [3962] hath bestowed [1325] upon us [2254], that [2443] we should be called [2564] the sons [5043] of God [2316]: therefore [1223] [5124] the world [2889] knoweth [1097] us [2248] not [3756], because [3754] it knew [1097] him [846] not [3756].
² Beloved [27], now [3568] are we [2070] the sons [5043] of God [2316], and [2532] it doth [5319] not yet [3768] appear [5319] what [5101] we shall be [2071]: but [1161] we know [1492] that [3754], when [1437] he shall appear [5319], we shall be [2071] like [3664] him [846]; for [3754] we shall see [3700] him [846] as [2531] he is [2076].
³ And [2532] every man [3956] that hath [2192] this [5026] hope [1680] in [1909] him [846] purifieth [48] himself [1438], even as [2531] he [1565] is [2076] pure [53].

¹⁴ Be ye [1096] not [3361] unequally yoked together [2086] with unbelievers [571]: for [1063] what [5101] fellowship [3352] hath righteousness [1343] with [2532] unrighteousness [458]? and [1161] what [5101] communion [2842] hath light [5457] with [4314] darkness [4655]?

¹⁷ And [2532] their [846] sins [266] and [2532] iniquities [458] [846] will I remember [3415] no [3364] more [2089].

¹² For [3754] I will be [2071] merciful [2436] to their [846] unrighteousness [93], and [2532] their [846] sins [266] and [2532] their [846] iniquities [458] will I remember [3415] no [3364] more [2089].

⁹ Thou hast loved [25] righteousness [1343], and [2532] hated [3404] iniquity [458]; therefore [1223] [5124] God [2316], even thy [4675] God [2316], hath anointed [5548] thee [4571] with the oil [1637] of gladness [20] above [3844] thy [4675] fellows [3353].

¹⁴ Who [3739] gave [1325] himself [1438] for [5228] us [2257], that [2443] he might redeem [3084] us [2248] from [575] all [3956] iniquity [458], and [2532] purify [2511] unto himself [1438] a peculiar [4041] people [2992], zealous [2207] of good [2570] works [2041].

⁷ For [1063] the mystery [3466] of iniquity [458] doth [1754] already [2235] work [1754]: only [3440] he who now [737] letteth [2722] will let, until [2193] he be taken [1096] out of [1537] the way [3319].

¹⁹ I speak [3004] after the manner of men [442] because [1223] of the infirmity [769] of your [5216] flesh [4561]: for [1063] as [5618] ye have yielded [3936] your [5216] members [3196] servants [1401] to uncleanness [167] and [2532] to iniquity [458] unto [1519] iniquity [458]; even so [3779] now [3568] yield [3936] your [5216] members [3196] servants [1401] to righteousness [1343] unto [1519] holiness [38].

⁷ Saying, Blessed [3107] are they whose [3739] iniquities [458] are forgiven [863], and [2532] whose [3739] sins [266] are covered [1943].

¹² And [2532] because [1223] iniquity [458] shall abound [4129], the love [26] of many [4183] shall wax cold [5594].

²⁸ Even so [3779] ye [5210] also [2532] [3303] outwardly [1855] appear [5316] righteous [1342] unto men [444], but [1161] within [2081] ye are [2075] full [3324] of hypocrisy [5272] and [2532] iniquity [458].

⁴¹ The Son [5207] of man [444] shall send forth [649] his [846] angels [32], and [2532] they shall gather [4816] out of [1537] his [846] kingdom [932] all things [3956] that offend [4625], and [2532] them which do [4160] iniquity [458];

²³ And [2532] then [5119] will I profess [3670] unto them [846], [3754] I never [3763] knew [1097] you [5209]: depart [672] from [575] me [1700], ye that work [2038] iniquity [458].

⁹ Whosoever [3956] is born [1080] of [1537] God [2316] doth [4160] not [3756] commit sin [266]; for [3754] his [846] seed [4690] remaineth [3306] in [1722] him [846]: and [2532] he cannot [3756] [1410] sin [264], because [3754] he is born [1080] of [1537] God [2316].

⁸ He that committeth [4160] sin [266] is [2076] of [1537] the devil [1228]; for [3754] the devil [1228] sinneth [264] from [575] the beginning [746]. For [1519] this purpose [5124] the Son [5207] of God [2316] was manifested [5319], that [2443] he might destroy [3089] the works [2041] of the devil [1228].

⁶ Whosoever [3956] abideth [3306] in [1722] him [846] sinneth [264] not [3756]: whosoever [3956] sinneth [264] hath [3708] not [3756] seen [3708] him [846], neither [3761] known [1097] him [846].

⁵ And [2532] ye know [1492] that [3754] he [1565] was manifested [5319] to [2443] take away [142] our [2257] sins [266]; and [2532] in [1722] him [846] is [2076] no [3756] sin [266].

⁴ Whosoever [3956] committeth [4160] sin [266] transgresseth [4160] [458] also [2532] the law [458]: for [2532] sin [266] is [2076] the transgression of the law [458].

⁵ And [2532] ye know [1492] that [3754] he [1565] was manifested [5319] to [2443] take away [142] our [2257] sins [266]; and [2532] in [1722] him [846] is [2076] no [3756] sin [266].
⁶ Whosoever [3956] abideth [3306] in [1722] him [846] sinneth [264] not [3756]: whosoever [3956] sinneth [264] hath [3708] not [3756] seen [3708] him [846], neither [3761] known [1097] him [846].
⁷ Little children [5040], let [4105] no man [3367] deceive [4105] you [5209]: he that doeth [4160] righteousness [1343] is [2076] righteous [1342], even as [2531] he [1565] is [2076] righteous [1342].
⁸ He that committeth [4160] sin [266] is [2076] of [1537] the devil [1228]; for [3754] the devil [1228] sinneth [264] from [575] the beginning [746]. For [1519] this purpose [5124] the Son [5207] of God [2316] was manifested [5319], that [2443] he might destroy [3089] the works [2041] of the devil [1228].
⁹ Whosoever [3956] is born [1080] of [1537] God [2316] doth [4160] not [3756] commit sin [266]; for [3754] his [846] seed [4690] remaineth [3306] in [1722] him [846]: and [2532] he cannot [3756] [1410] sin [264], because [3754] he is born [1080] of [1537] God [2316].
¹⁰ In [1722] this [5129] the children [5043] of God [2316] are [2076] manifest [5318], and [2532] the children [5043] of the devil [1228]: whosoever [3956] doeth [4160] not [3361] righteousness [1343] is [2076] not [3756] of [1537] God [2316], neither [2532] he that loveth [25] not [3361] his [846] brother [80].

³ And [2532] every man [3956] that hath [2192] this [5026] hope [1680] in [1909] him [846] purifieth [48] himself [1438], even as [2531] he [1565] is [2076] pure [53].

²³ For [1063] all [3956] have sinned [264], and [2532] come short [5302] of the glory [1391] of God [2316];

¹⁷ Therefore [3767] to him that knoweth [1492] to do [4160] good [2570], and [2532] doeth [4160] it not [3361], to him [846] it is [2076] sin [266].

¹⁴ But [1161] every man [1538] is tempted [3985], when he is drawn away [1828] of [5259] his own [2398] lust [1939], and [2532] enticed [1185].

²³ And [2532] then [5119] will I profess [3670] unto them [846], [3754] I never [3763] knew [1097] you [5209]: depart [672] from [575] me [1700], ye that work [2038] iniquity [458].

²⁹ If [1437] ye know [1492] that [3754] he is [2076] righteous [1342], ye know [1097] that [3754] every one [3956] that doeth [4160] righteousness [1343] is born [1080] of [1537] him [846].

⁶ Whosoever [3956] abideth [3306] in [1722] him [846] sinneth [264] not [3756]: whosoever [3956] sinneth [264] hath [3708] not [3756] seen [3708] him [846], neither [3761] known [1097] him [846].

³ And [2532] every man [3956] that hath [2192] this [5026] hope [1680] in [1909] him [846] purifieth [48] himself [1438], even as [2531] he [1565] is [2076] pure [53].