5:1-12  1Everyone who is confident that Jesus is the Messiah stands born from God and everyone who loves the one producing the progeny loves also the progeny born from him. 2By this we know that we love the progeny of God, whenever we love God and we perform his commands. 3For this is love for God, that we observe his commands and his commands are not burdensome, 4because everything that is born from God conquers this world system. And this is the victory that has conquered this world system, our faith/confidence. 5Now, who is the one who is conquering this world system if not the one who has confidence that Jesus is the son of God? 6This is the one who has come through water and blood, Jesus Messiah. Not by this water alone but by this water and this blood. And the Spirit is the one who is testifying, because the Spirit is the truth, 7because those testifying are three, 8namely, this Spirit and this water and this blood and the three are for the one [goal]. 9If we accept the witness of humans, the witness of God is greater, because this is the testimony of God that he has testified concerning his son. 10The one who has confidence in the son of God possesses this testimony in himself; the one who does not have confidence in God makes him a liar, because he has not place confidence in this testimony which God has testified concerning his son. 11And this is the testimony, that God has given eternal life to us and this life is in his son. The one who possesses the son possesses this life. The one who does not possess the son of God does not possess life.

5:1-12  1Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ. 2ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν. 3αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ, ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν, καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν. 4ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ θεοῦ νικᾷ τὸν κόσμον· καὶ αὕτη ἐστὶν ἡ νίκη ἡ νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν.
5Τίς δέ ἐστιν ὁ νικῶν τὸν κόσμον εἰ μὴ ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ; 6οὗτός ἐστιν ὁ ἐλθὼν δι’ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός, οὐκ ἐν τῷ ὕδατι μόνον, ἀλλ’ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ ἀλήθεια. 7ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες, 8τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν. 9εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρτυρία τοῦ θεοῦ μείζων ἐστίν· ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ. 10ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν αὐτῷ, ὁ μὴ πιστεύων τῷ θεῷ ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ θεὸς περὶ τοῦ υἱοῦ αὐτοῦ. 11καὶ αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ θεός, καὶ αὕτη ἡ ζωὴ ἐν τῷ υἱῷ αὐτοῦ ἐστιν. 12ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει.

Verse 1:  J employs a substantive present active participle modified by a ὅτι clause of indirect discourse as the subject of γεγέννηται. πᾶς makes it an inclusive claim. The content clause marked by ὅτι functions as the object of the participle. It contains an equative clause that identifies the person Ἱησοῦς as ὁ Χριστός (predicate nominative). J uses a perfect passive indicative verb form γεγέννηται to describe the current status or condition of the subject. The adverbial prepositional phrase ἐκ τοῦ θεοῦ describes the source for this “birthing/generation.”

The second independent declarative clause is connected to the first with the conjunction καί.  J uses the same substantival participle formation to express the subject of the verb. However, he selects an aorist active participle form τὸν γεννήσαντα, expressing a perfective action or process, as the object of the participle ὁ ἀγαπῶν. τὸν γεννήσαντα refers to ὁ θεός. πᾶς makes the subject inclusive. καί 2° is ascensive and modifies the object of the main verb ἀγαπᾷ. J employs a substantival perfect passive participle (τὸν γεγεννημένον) as the object of the main verb. It describes people who are in the condition of “having being born” and refers to believers. ἐξ αὐτοῦ indicates one responsible for this birth, namely ὁ θεός.

J uses a stylized structure that rings the changes on the verb γεννάω and creates in the second clause an ABAB sequence (ἀγαπῶν…γεννήσαντα ἀγαπᾷ…γεγεννημένον).

Verse 2:  The adverbial phrase ἐν τούτῳ is instrumental and probably anticipates the contents of the following ὅταν clause. The main verb γινώσκομεν expresses the present state of their knowledge regarding their status as those who love the one who produces them and those produced by him. J includes himself in this group who shares this knowledge. The ὅτι clause introduces a content clause that functions as object of γινώσκομεν and expresses indirect discourse. In this clause he attempts to answer this question: how do we know that we love the one who produces us and those produced by him? τὰ τέκνα τοῦ θεοῦ indicates progeny produced by God (subjective genitive).

The ὅταν clause is a general temporal clause that explains ἐν τούτῳ. ὅταν usually is accompanied by a subjunctive verb form. Although ἀγαπῶμεν has the same form in the ὅτι and ὅταν clauses, the first instance is indicative and the second is subjunctive. The element of contingency marked by ὅταν seems to refer to unspecified occasions when “we love God and perform his commands.” The two clauses within the ὅταν construction are joined by the coordinate conjunction καί and in both cases position the object before the verb. It is interesting that evidence that believers “love God’s progeny” becomes evident through love for God and performance of his commands, which presumably refer to the two great commands.

Verse 3:  J provides a rationale for the declaration he makes in v. 2, signaling it with the postpositive particle γάρ. The demonstrative pronoun αὕτη functions as the subject of an equative clause (see 1:5). The predicate is the nominal phrase ἠ ἀγάπη τοῦ θεοῦ in which the genitive is objective (love for God). Contrast the use of the subjective genitive in the same phrase in v. 2.

The demonstrative pronoun is cataphoric, anticipating the content of the indirect imperative marked by ἵνα. The previous τὰς ἐντολάς injects an imperative idea into the context. Alternatively, Culy argues that ἵνα marks an epexegetical clause that defines αὔτη. J positions the object before the verb, placing it in the focal point of the clause. He identifies the commands as those given by the deity by using the genitive αὐτοῦ. τηρῶμεν is a present active subjunctive and may have the sense (“that we should be observing his commands”).

J feels the need to oppose the idea that divine commands will be burdensome and so adds the independent declarative clause that is compounded with the initial independent clause using καί. The predicative adjective βαρείαι characterizes the subject αἱ ἐντολαί and is positioned before the verb.

Verse 4:  ὅτι marks a causal clause, providing a reason why God’s commands are not βαρείαι. The shift from masculine forms of the substantival pronoun to a neuter form is unexpected. BDF 138f notes that if the writer uses the expression to refer to the quality of the group, rather than individuals within the group, then sometimes a neuter form πᾶν will refer to persons. The participle again is a perfect passive form indicating the condition of “born/generated.” πᾱν indicates the inclusivity of the subject. God is the source of what is generated (ἐκ τοῦ θεοῦ). J has used the verb νικάω in 4:4 to affirm that believers ἐκ τοῦ θεοῦ have conquered “them,” namely the false teachers, because “the one in you is greater than the one in the world system.” Those associated with this conquering deity similar “are conquering this world system.” Perhaps ‘conquering’ has the sense of ‘rejecting’ and thus operating in freedom from it.

J adds another independent declarative clause, connected by καί with the last clause in v. 3, but advancing the argument based on the information provided in the intervening causal clause. J employs an equative clause with the demonstrative pronoun αὔτη functioning subject and ἡ νίκη as predicate. It has a cataphoric function referencing the final nominal phrase ἡ πίστις ἡμῶν. The genitive is subjective (the faith we exercise). ἡ νίκη is modified by that aorist active participle νικήσασα indicating a completed action. τὸν κόσμον functions as object of this participle.

Verse 5:  J follows up his assertion with a rhetorical question that affirms it. δέ could be conjunctive, repeating the theme. The interrogative is marked by the interrogative pronoun τίς that functions as the predicate nominative of the equative clause. The substantival present active participle ὁ νικῶν τὸν κόσμον functions as the subject and is itself modified by a direct object. The terminology is repeated from v. 4. εἰ μή is a subordinate conjunction cluster that marks an exceptive clause. The verb ἐστίν is implied and the present active substantival participle ὁ πιστεύων functions as its subject and the implied predicate nominative is ὁ νικῶν τὸν κόσμον. The subjects of both clauses are present participles and aspectually they suggest imperfective action or process.

ὁ πιστεύων is modified by a content clause of indirect discourse marked by ὅτι. It is an equative clause with Ἰησοῦς the subject identified in the predicate as ὁ υἰὸς τοῦ θεοῦ, a nominal phrase that incorporates a genitive of relationship. This is very similar to the statement in 5:1. By becoming the progeny of God one gains victory over this world system and no longer is subject to its authority or its destiny.

Verse 6:  J defines further the son of God mentioned in v. 5. The main clause is an equative clause with a substantival aorist participle (ὁ ἐλθών) functioning as predicate. The subject οὗτος is a demonstrative pronoun whose antecedent is Ἰησοῦς mentioned in v. 5. J repeats the reference in the following appositional expression Ἰησοῦς Χριστός. The aorist participle indicates perfective action or process and is modified by the adverbial prepositional phrase δι’ ὕδατος καὶ αἵματος. When used with the genitive case δία can signify movement through something or intermediate instrumentality. We are not certain what J means by asserting that Jesus Christ “has come through water and blood.”

The second part of the construction is marked by the contrasting οὐκ…μόνον, ἀλλ’. He affirms that both elements are important for understanding the reality that is Jesus. However, he changes the preposition to ἐν, perhaps to clarify that this is the means by which Jesus ‘has come.’ J does not explain what he refers to by ὕδωρ and αἶμα. Is he referring to Jesus’ baptism and death? Or is this a reference to Jn 19:34? Others regard the statement in Jn 3:5 as the explanation – they are metonymies for Jesus’ birth and death.

The second independent declarative clause again incorporates an equative element. καί has an additive sense, even as it functions as a coordinating conjunction. According to v. 7 ὕδωρ, αἷμα, τὸ πνεῦμα form a trio of witnesses regarding the reality of Jesus Christ. τὸ πνεῦμα, probably a reference to the Holy Spirit, is the subject and the articulated, substantival present active participle τὸ μαρτυροῦν is the predicate nominative. The article with μαρτυροῦν is necessary to nominalize it and so does not necessary indicate a subject function. J does not specify what the Spirit testifies to, but presumably that Jesus is the Messiah.  ὅτι is probably causal given the repeated subject τὸ πνεῦμα. When both subject and predicate are articulated, the animate noun tends to function as subject. J affirms that “the Spirit is the truth” indicating that validity of his testimony.

Verse 7:  J adds a second causal clause marked by ὅτι. It could give the rationale why the Spirit is the truth or might be in apposition to the previous ὅτι clause. J places the predicate adjective τρεῖς first in the equative clause and the subject, the substantival present active participle, after the verb. He affirms that ὕδωρ, αἷμα, τὸ πνεῦμα function as “those who testify” that Jesus is Messiah. The present active participle form suggests imperfective activity or process of some sort. Is the gender of the participle something to note, given the appositional phrase, composed of three neuter nouns, that follows?

Verse 8:  This verse is a continuation of the causal clause in v. 7. The compound expression in v. 8a, namely τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, is appositional to οἱ μαρτυροῦντες in v. 7. The conjunctive καί probably links the following clause with the previous ὅτι clause. The subject is οἱ τρεῖς, referencing the three previous nouns. The prepositional phrase εἰς τὸ ἕν when it occurs as the predicate of an equative clause can signify equivalency (see other examples in Acts 5:36; 7:5). However, it is also possible for the phrase to mean that the three are in agreement, i.e., they lead to one outcome/conclusion. Perhaps the neuter form suggests that the second is the intended sense.

Verse 9:  J adds further argument why their witness is valid and should be accepted. He employs a first class condition (εἰ + indicative; indicative in the apodosis) that assumes as true what is supposed. He places the object τὴν μαρτυρίαν τῶν ἀνθρώπων first in its clause. τῶν ἀνθρώπων probably is subjective genitive. The present active indicative λαμβάνομεν in this context means that people generally accept human testimony as valid. The apodosis is an equative clause and contrasts human testimony with divine testimony. τοῦ θεοῦ is subjective genitive. The comparative adjective μείζων functions as the predicate and characterizes the divine witness as “greater” than human witnesses – more valid, more powerful, more significant, and thus more acceptable.

The first subordinate ὅτι clause is causal explaining why this divine witness is greater. Perhaps the repetition of ἡ μαρτυρία τοῦ θεοῦ makes explicit the assumption that God’s witness is more acceptable. ἡ μαρτυρία τοῦ θεοῦ is the subject and the demonstrative αὕτη is the predicate. It has a cataphoric function, anticipating the content of the following epexegetical ὅτι clause. J’s use of the perfect active tense form μεμαρτύρηκεν both intensifies the nature of the action, as well as indicates that it has lasting implications, perhaps because the witness remains true. The content of the divine witness is expressed in the adverbial prepositional phrase marked by περί. The genitive personal pronoun αὐτοῦ expresses relationship.

Verse 10:  J makes two contrasting assertions, employing independent declarative clauses. He uses another substantival present participle as the subject for both clauses (ὁ πιστεύων), identifying “the one who places confidence” as the actor in the first clause. The adverbial prepositional phrase εἰς τὸν υἱὸν τοῦ θεοῦ indicates the one in whom confidence is placed. The genitive τοῦ θεοῦ probably is both relational and an identifier. The main verb ἔχει indicates that the subject possesses something, namely τὴν μαρτυρίαν, presumably a reference to this divine testimony. It is now ἐν αὐτῷ, a metaphorical, locative idea, and this gives this individual the capacity to communicate this same testimony.

In contrast ὁ μὴ πιστεύων τῷ θεῷ, the subject of the second clause, is a person who has failed to accept God’s testimony as valid. Note the variation from εἰς τὀν υἱόν to τῷ θεῷ and this probably alters the sense of the verb πιστεύω. With the εἰς it probably signifies “to put confidence in” and with the dative it may mean simply “believe as credible.” However, BDAG (816-17) indicates that both constructions can in different contexts have the same significance. The main verb is the perfect active tense form πεποίηκεν and the perfect form perhaps intensifies the action and indicates a current characterization of the deity. αὐτόν is the object and ψεύστην the complement (“has made him a liar”) (see 1:10).

The ὅτι clause is causal and gives the rationale for J’s second assertion. The subject continues to be ὁ μὴ πιστεύων τῷ θεῷ and the main verb is another perfect active tense form οὐ πεπίστευκεν that repeats the essential content of the subject. Note that J switches back to an adverbial prepositional phrase marked by εἰς, indicating that such a person has not placed confidence in the divine testimony about Jesus. The relative clause is marked by ἣν, the object of the perfect active tense form μεμαρτύρηκεν. ὁ θεός is the subject and the content of the testimony is expressed in the περί phrase.

The repeated use of perfect tense forms may underline the importance of these statements as well as the testimony’s continued enforcement and support by God.

Verse 11:  J continues to define the content of the divine witness. The coordinating conjunction καί marks a second assertion linked with the first part of v. 10. See the second part of v. 9 for similar terminology and constructions. The predicate of the equative clause is ἡ μαρτυρία (perhaps the article is anaphoric)r and the subject is the cataphoric demonstrative pronoun αὕτη. The ὅτι clause is epexegetic providing the content that αὕτη refers to. J uses an object-verb-indirect object-subject word order. This places the direct object in the focal point of the clause, namely ζωὴν αἰώνιον. J declares that God’s gift of eternal life to his progeny is part of the divine testimony.

A third declaration is marked by the coordinating conjunction καί. He employs another equative clause with αὕτη ἡ ζωὴ (“this life”) employed as subject. ἐν τῷ υἱῷ αὐτοῦ functions as the predicate and probably has a locative function. See 1:2. This is why putting confidence in Jesus as Christ is so critical – he is the source of eternal life.

Verse 12:  J summarizes the main idea in this discourse unit. He employs a substantival present active participle as the subject of two contrasting, independent declarative clauses. He lets the semantic content of the clauses express the contrast without any additional particles. J has employed the verb ἔχω to indicate the relationship between confidence in the son of God and possessing the divine witness. Here he uses the verb to link possessing the son (ὁ ἔχων τὸν υἱὸν) with possessing life. The substantival present active participle acts as subject and is modified by the direct object τὸν υἱόν. The action of the participle is concurrent with the action of the main verb. The main verb ἔχει also is a present active form and is modified by the direct object τὴν ζωήν.

J describes the alternative, namely ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ. This is the subject of the second clause. He adds the genitive of relationship τοῦ θεοῦ to τὸν υἱὸν perhaps to emphasize how serious the lack of relationship with “the son” will be. He places the object τὴν ζωὴν before the verb, putting it in the focal point. The change in position creates a chiastic structure (ὁ μὴ ἔχων + τὸν υἱὸν + τὴν ζωὴν + οὐκ ἔχει).