ENDE | Inilah tandanja roh jang berasal dari Allah: tiap roh jang mengakui bahwa Kristus jang telah datang dalam daging, berasal dari Allah. |
TB | Demikianlah kita mengenal Roh Allah: setiap roh yang mengaku, bahwa Yesus Kristus telah datang sebagai manusia, berasal dari Allah, |
BIS | Beginilah caranya kalian tahu apakah itu Roh Allah atau tidak: Orang yang mengakui bahwa Yesus Kristus datang ke dunia sebagai manusia, orang itu mempunyai Roh yang datang dari Allah. |
FAYH | Untuk mengetahui apakah berita itu dari Roh Kudus hendaklah kita bertanya: apakah ajaran itu benar-benar mengaku bahwa Yesus Kristus, Anak Allah, sungguh-sungguh menjadi manusia dengan tubuh jasmani? Jikalau demikian, maka berita itu berasal dari Allah.
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DRFT_WBTC | Dengan inilah kamu dapat mengenal Roh Allah. Setiap roh berkata, "Aku percaya bahwa Yesus adalah Kristus yang telah datang ke bumi ini dan menjadi manusia." Roh itu berasal dari Allah. |
TL | Dengan yang demikian dapatlah kamu mengenal Roh Allah, yaitu tiap-tiap roh, yang mengaku bahwa Yesus Kristus sudah datang dengan keadaan manusia, itu daripada Allah; |
KSI | Dengan cara demikianlah kamu dapat mengenal Ruh Allah: Setiap ruh yang mengaku bahwa Isa Al Masih sudah datang dalam keadaan sebagai manusia, ruh itulah yang berasal dari Allah.
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DRFT_SB | Maka dengan yang demikian ini dapat kamu mengenal akan Roh Allah, yaitu segala roh yang mengaku bahwa 'Isa al-Masih sudah datang dengan keadaan manusia, maka roh itulah dari pada Allah asalnya: |
BABA | Kita boleh tahu Roh Allah dngan ini, ia'itu tiap-tiap roh yang mngaku yang Isa Almaseh itu sudah datang dngan k'ada'an manusia, roh itu-lah deri-pada Allah: |
KL1863 | Maka sama ini bolih kamoe taoe sama Roh Allah: segala roh jang mengakoe, bahoea Jesoes Kristoes soedah dateng dengan pri manoesia, ija-itoe dari Allah adanja; |
KL1870 | Maka akan ini bolih kamoe tahoe kalau Roh Allah: Bahwa segala roh jang mengakoe Isa Almasih telah datang kadalam daging, ija-itoe daripada Allah. |
DRFT_LDK | 'Awleh 'ini kamu meng`enal Rohh 'Allah. Sasawatu rohh jang meng`akaw Xisaj 'Elmesehh sudah datang meng`enakan daging, 'itu deri pada 'Allah 'adanja: |
TB_ITL_DRF | Demikianlah <5129> kita mengenal <1097> Roh <4151> Allah <2316>: setiap <3956> roh <4151> yang <3739> mengaku <3670>, bahwa Yesus <2424> Kristus <5547> telah datang <2064> sebagai <1722> manusia <4561>, berasal dari <1537> Allah <2316>, |
TL_ITL_DRF | Dengan <1722> yang demikian dapatlah <5129> kamu mengenal <1097> Roh <4151> Allah <2316>, yaitu tiap-tiap <3956> roh <4151>, yang <3739> mengaku <3670> bahwa Yesus <2424> Kristus <5547> sudah datang <2064> dengan <1722> keadaan <4561> manusia, itu daripada <1537> Allah <2316>; |
AV# | Hereby <1722> <3739> <5129> know ye <1097> (5719) (5720) the Spirit <4151> of God <2316>: Every <3956> spirit <4151> that confesseth <3670> (5719) that Jesus <2424> Christ <5547> is come <2064> (5756) in <1722> the flesh <4561> is <2076> (5748) of <1537> God <2316>: |
BBE | By this you may have knowledge of the Spirit of God: every spirit which says that Jesus Christ has come in the flesh is of God: |
MESSAGE | Here's how you test for the genuine Spirit of God. Everyone who confesses openly his faith in Jesus Christ--the Son of God, who came as an actual flesh-and-blood person--comes from God and belongs to God. |
NKJV | By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, |
PHILIPS | You can test whether they come from God in this simple way every spirit that acknowledges the fact that Jesus Christ actually became man, comes from God, |
RWEBSTR | By this ye know the Spirit of God: Every spirit that confesseth that Jesus Christ hath come in the flesh is from God: |
GWV | This is how you can recognize God's Spirit: Every person who declares that Jesus Christ has come as a human has the Spirit that is from God. |
NET | By this* you know the Spirit of God: Every spirit that confesses* Jesus as the Christ* who has come in the flesh is from God, |
NET | 4:2 By this180 tn There is no subordinating conjunction following the ἐν τούτῳ (en toutw) here in 4:2, so the phrase could refer either (1) to what precedes or (2) to what follows. Contextually the phrase refers to what follows, because the following clause in 4:2b-3a (πᾶν πνεῦμα ὃ ὁμολογεῖ ᾿Ιησοῦν Χριστὸν…ἐκ τοῦ θεοῦ ἐστιν, καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν ᾿Ιησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν), while not introduced by a subordinating conjunction, does explain the preceding clause beginning with ἐν τούτῳ. In other words, the following clause in 4:2b-3a is analogous to a subordinate clause introduced by an epexegetical ἵνα (Jina) or ὅτι (Joti), and the relationship can be represented in the English translation by a colon, “By this you know the Spirit of God: Every Spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every Spirit that does not confess Jesus is not from God.” you know the Spirit of God: Every spirit that confesses181 tn Or “acknowledges.” Jesus as the Christ182 tn This forms part of the author’s christological confession which serves as a test of the spirits. Many interpreters have speculated that the author of 1 John is here correcting or adapting a slogan of the secessionist opponents, but there is no concrete evidence for this in the text. Such a possibility is mere conjecture (see R. E. Brown, Epistles of John [AB], 492). The phrase may be understood in a number of different ways, however: (1) the entire phrase “Jesus Christ come in the flesh” may be considered the single object of the verb ὁμολογεῖ (Jomologei; so B. F. Westcott, A. Brooke, J. Bonsirven, R. E. Brown, S. Smalley, and others); (2) the verb ὁμολογεῖ may be followed by a double accusative, so that both “Jesus Christ” and “come in the flesh” are objects of the verb; the meaning would be “confess Jesus Christ as come in the flesh” (so B. Weiss, J. Chaine, and others). (3) Another possibility is to see the verb as followed by a double accusative as in (2), but in this case the first object is “Jesus” and the second is “the Christ come in the flesh,” so that what is being confessed is “Jesus as the Christ come in the flesh” (so N. Alexander, J. Stott, J. Houlden, and others). All three options are grammatically possible, although not equally probable. Option (1) has a number of points in its favor: (a) the parallel in 2 John 7 suggests to some that the phrase should be understood as a single object; (b) option (2) makes “Jesus Christ” the name of the preincarnate second Person of the Trinity, and this would be the only place in the Johannine literature where such a designation for the preincarnate Λόγος (Logos) occurs; and (c) option (3) would have been much clearer if Χριστόν (Criston) were accompanied by the article (ὁμολογεῖ ᾿Ιησοῦν τὸν Χριστόν, Jomologei Ihsoun ton Criston). Nevertheless option (3) is preferred on the basis of the overall context involving the secessionist opponents: Their christological views would allow the confession of the Christ come in the flesh (perhaps in the sense of the Spirit indwelling believers, although this is hard to prove), but they would have trouble confessing that Jesus was (exclusively) the Christ incarnate. The author’s failure to repeat the qualifying phrases (Χριστὸν ἐν σαρκὶ ἐληλυθότα, Criston en sarki elhluqota) in the negative repetition in 4:3a actually suggests that the stress is on Jesus as the confession the opponents could not or would not make. It is difficult to see how the parallel in 2 John 7 favors option (1), although R. E. Brown (Epistles of John [AB], 492) thinks it does. The related or parallel construction in John 9:22 (ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ean ti" auton Jomologhsh Criston) provides further support for option (3). This is discounted by R. E. Brown because the verb in John 9:22 occurs between the two accusative objects rather than preceding both as here (Epistles of John [AB], 493 – although Brown does mention Rom 10:9 as another parallel closer in grammatical structure to 1 John 4:2). Brown does not mention the textual variants in John 9:22, however: Both Ì66 and Ì75 (along with K, Ë13 and others) read ὁμολογήσῃ αὐτὸν Χριστόν (Jomologhsh auton Criston). This structure exactly parallels 1 John 4:2, and a case can be made that this is actually the preferred reading in John 9:22; furthermore, it is clear from the context in John 9:22 that Χριστόν is the complement (what is predicated of the first accusative) since the object (the first accusative) is αὐτόν rather than the proper name ᾿Ιησοῦν. The parallel in John 9:22 thus appears to be clearer than either 1 John 4:2 or 2 John 7, and thus to prove useful in understanding both the latter constructions. who has come in the flesh is from God,
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BHSSTR | |
LXXM | |
IGNT | en <1722> {BY} toutw <5129> {THIS} ginwskete <1097> (5719) (5720) {YE KNOW} to <3588> {THE} pneuma <4151> tou <3588> {SPIRIT} yeou <2316> {OF GOD:} pan <3956> {EVERY} pneuma <4151> {SPIRIT} o <3739> {WHICH} omologei <3670> (5719) {CONFESSES} ihsoun <2424> {JESUS} criston <5547> {CHRIST} en <1722> {IN} sarki <4561> {FLESH} elhluyota <2064> (5756) {COME,} ek <1537> tou <3588> {OF} yeou <2316> {GOD} estin <2076> (5748) {IS;} |
WH | en <1722> {PREP} toutw <5129> {D-DSN} ginwskete <1097> (5719) {V-PAI-2P} <1097> (5720) {V-PAM-2P} to <3588> {T-ASN} pneuma <4151> {N-ASN} tou <3588> {T-GSM} yeou <2316> {N-GSM} pan <3956> {A-NSN} pneuma <4151> {N-NSN} o <3739> {R-NSN} omologei <3670> (5719) {V-PAI-3S} ihsoun <2424> {N-ASM} criston <5547> {N-ASM} en <1722> {PREP} sarki <4561> {N-DSF} elhluyota <2064> (5756) {V-2RAP-ASM} ek <1537> {PREP} tou <3588> {T-GSM} yeou <2316> {N-GSM} estin <1510> (5748) {V-PXI-3S} |
TR | en <1722> {PREP} toutw <5129> {D-DSN} ginwskete <1097> (5719) {V-PAI-2P} <1097> (5720) {V-PAM-2P} to <3588> {T-ASN} pneuma <4151> {N-ASN} tou <3588> {T-GSM} yeou <2316> {N-GSM} pan <3956> {A-NSN} pneuma <4151> {N-NSN} o <3739> {R-NSN} omologei <3670> (5719) {V-PAI-3S} ihsoun <2424> {N-ASM} criston <5547> {N-ASM} en <1722> {PREP} sarki <4561> {N-DSF} elhluyota <2064> (5756) {V-2RAP-ASM} ek <1537> {PREP} tou <3588> {T-GSM} yeou <2316> {N-GSM} estin <1510> (5748) {V-PXI-3S} |