1 Yohanes 5:5

5:5 Now who is the person who has conquered the world except the one who believes that ¹  Jesus is the Son of God?

1 Yohanes 2:13-17

2:13 I am writing to you, fathers, that ²  you have known him who has been from the beginning. I am writing to you, young people, that ³  you have conquered the evil one. ⁴  2:14 I have written to you, children, that ⁵  you have known the Father. ⁶  I have written to you, fathers, that ⁷  you have known him who has been from the beginning. I have written to you, young people, that ⁸  you are strong, and the word of God resides in you, and you have conquered the evil one.

2:15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him, 2:16 because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) ⁹  is not from the Father, but is from the world. 2:17 And the world is passing away with all its desires, but the person who does the will of God remains ¹⁰  forever.

1 Yohanes 4:4

4:4 You are from God, little children, and have conquered them, ¹¹  because the one who is in you is greater than the one who is in the world.

[5:5]  ¹ tn After a verb of perception (the participle ὁ πιστεύων [Jo pisteuwn]) the ὅτι (Joti) in 5:5 introduces indirect discourse, a declarative or recitative clause giving the content of what the person named by the participle (ὁ πιστεύων) believes: “that Jesus is the Son of God.” As in 4:15, such a confession constitutes a problem for the author’s opponents but not for his readers who are genuine believers.

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

[2:13]  ³ tn See the note on “that” in v. 12.

[2:13]  ⁴ 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).

[2:14]  ⁵ tn See the note on “that” in v. 12.

[2:14]  ⁶ sn The versification of vv. 13 and 14 (so also NAB, NRSV, NLT) follows that of the NA²⁷ and UBS⁴ editions of the Greek text. Some English translations, however, break the verses between the sentence addressed to children and the sentence addressed to fathers (KJV, NKJV, NASB, NIV). The same material has been translated in each case; the only difference is the versification of that material.

[2:14]  ⁷ tn See the note on “that” in v. 12.

[2:14]  ⁸ tn See the note on “that” in v. 12.

[2:16]  ⁹ tn The genitive βίου (biou) is difficult to translate: (1) Many understand it as objective, so that βίος (bios, “material life”) becomes the object of one’s ἀλαζονεία (alazoneia; “pride” or “boastfulness”). Various interpretations along these lines refer to boasting about one’s wealth, showing off one’s possessions, boasting of one’s social status or lifestyle. (2) It is also possible to understand the genitive as subjective, however, in which case the βίος itself produces the ἀλαζονεία. In this case, the material security of one’s life and possessions produces a boastful overconfidence. This understanding better fits the context here: The focus is on people who operate purely on a human level and have no spiritual dimension to their existence. This is the person who loves the world, whose affections are all centered on the world, who has no love for God or spiritual things (“the love of the Father is not in him,” 2:15).

[2:16]  sn The arrogance produced by material possessions. The person who thinks he has enough wealth and property to protect himself and insure his security has no need for God (or anything outside himself).

[2:17]  ¹⁰ tn See note on the translation of the Greek verb μένω (menw) in 2:6. The translation “remain” is used for μένω (menw) here because the context contrasts the transience of the world and its desires with the permanence of the person who does God’s will.

[4:4]  ¹¹ sn Them refers to the secessionist opponents, called “false prophets” in 4:1 (compare 2:19).