1 John 2:20

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1 John 2:20 in Multiple Translations

Berean Standard Bible BSB

You, however, have an anointing from the Holy One, and all of you know the truth.

King James Version KJV

But ye have an unction from the Holy One, and ye know all things.

American Standard Version ASV

And ye have an anointing from the Holy One, and ye know all things.

Bible in Basic English BBE

And you have the Spirit from the Holy One and you all have knowledge.

Free Bible Version FBV

But you have been anointed with the Holy Spirit's blessing, and all of you know what's true.

Geneva Bible 1599 GNV

But ye haue an ointment from that Holy one, and know all things.

Young's Literal Translation YLT

And ye have an anointing from the Holy One, and have known all things;

World English Bible WEB

You have an anointing from the Holy One, and you all have knowledge.

Noah Webster Bible WBS

But ye have an unction from the Holy One, and ye know all things.

Douay-Rheims 1899 DRV

But you have the unction from the Holy One, and know all things.

Translation for Translators T4T

But as for you, you have been given the power of God’s Spirit, which comes from Christ (OR, God), the Holy One. As a result, you all know how to ◄distinguish false teaching from/recognize what is false teaching and what is► the true message.

Study Highlights

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Berean Amplified Bible — 1 John 2:20

BAB

Word Study

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1 John 2:20 Interlinear (Deep Study)

BIB

GRK και υμεις χρισμα εχετε απο του αγιου και οιδατε παντα

και kai G2532 and Conj

υμεις su G4771 you Pron-2NP

χρισμα chrisma G5545 anointing Noun-ASN

εχετε echō G2192 to have/be Verb-PAI-2P

απο apo G575 away from Prep

του ho G3588 the/this/who Art-GSM

αγιου hagios G40 holy Adj-GSM

και kai G2532 and Conj

οιδατε eidō G1492 to perceive: see Verb-RAI-2P

παντα pas G3956 all Adj-APN

Greek Word Study

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Greek Word Reference — 1 John 2:20

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

υμεις su G4771 "you" Pron-2NP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

χρισμα chrisma G5545 "anointing" Noun-ASN

The anointing refers to the special gift of the Holy Spirit, as seen in 1 John 2:20 and John 2:27.

Definition: χρίσμα (T, χρῖσμα, as in cl.; see Tdf., Pr., 102; Bl., § 4, 2), -τος, το (χρίω), later form of χρῖμα (Æsch., al.), [in LXX for מִשְׁחָה and cogn. forms (Exo.29:7, al.) ;] an anointing, unction (the result of the action χρίειν; ICC, in l; but cf. Westc., in l, for the view that the oil, not the act, is meant): 1Jn.2:20 Jn 2:27.† (AS)

Usage: Occurs in 2 NT verses. KJV: anointing, unction See also: 1 John 2:20; 1 John 2:27.

εχετε echō G2192 "to have/be" Verb-PAI-2P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

απο apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αγιου hagios G40 "holy" Adj-GSM

In the Bible, this word means holy or set apart, describing God and things dedicated to Him. It appears in Luke 1:49 and John 17:11, highlighting God's purity and majesty.

Definition: ἅγιος, -α, ον (τό ἅγός, religious awe; ἅζω, to venerate), [in LXX chiefly for קֹ֫דֶשׁ ;] primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. __1. Its highest application is to God himself, in his purity, majesty, and glory: Luk.1:49, Jhn.17:11, Rev.4:8. Hence __(a) of things and places which have a claim to reverence as sacred to God, e.g. the Temple: Mat.24:15, Heb.9:1; __(b) of persons employed by him, as angels: 1Th.3:13; prophets, Luk.1:70; apostles, Eph.3:5. __2. Applied to persons as separated to God's service: __(a) of Christ, Mrk.1:24, Jhn.6:69, Act.4:30; __(b) of Christians, Act.9:13, Rom.1:7, Heb.6:10, Rev.5:8. __3. In the moral sense of sharing God's purity: Mrk.6:20, Jhn.17:11, Act.3:14, Rev.3:7. __4. Of pure, clean sacrifices and offerings: 1Co.7:14, Eph.1:4. SYN.: ἁγνός, pure, both in ceremonial and spiritual sense; ἱερός (sacer), sacred, that which is inviolable because of its (external) relation to God; ὅσιος (sanctus as opposite to nefas), that which is based on everlasting ordinances of right. (Cf. Tr., Syn., §lxxxviii; DB, ii, 399 f.; Cremer, 34, 594-601; MM, VGT, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: (most) holy (one, thing), saint See also: 1 Corinthians 1:2; Colossians 1:26; 1 Peter 1:12.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οιδατε eidō G1492 "to perceive: see" Verb-RAI-2P

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

παντα pas G3956 "all" Adj-APN

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

Study Notes — 1 John 2:20

Show Verse Quote Highlights

Context
Cross References
1 John 2:20 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 John 2:20
Jamieson-Fausset-Brown on 1 John 2:20
Matthew Poole's Commentary on 1 John 2:20
Trapp's Commentary on 1 John 2:20
Ellicott's Commentary on 1 John 2:20
Adam Clarke's Commentary on 1 John 2:20
Cambridge Bible on 1 John 2:20
Barnes' Notes on 1 John 2:20
Whedon's Commentary on 1 John 2:20
Sermons on 1 John 2:20

Context — Beware of Antichrists

18Children, it is the last hour; and just as you have heard that the antichrist is coming, so now many antichrists have appeared. This is how we know it is the last hour. 19They went out from us, but they did not belong to us. For if they had belonged to us, they would have remained with us. But their departure made it clear that none of them belonged to us.

20You, however, have an anointing from the Holy One, and all of you know the truth.

21I have not written to you because you lack knowledge of the truth, but because you have it, and because no lie comes from the truth. 22Who is the liar, if it is not the one who denies that Jesus is the Christ? This is the antichrist, who denies the Father and the Son.

Cross References

	Reference	Text (BSB)
1	John 14:26	But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you.
2	1 John 2:27	And as for you, the anointing you received from Him remains in you, and you do not need anyone to teach you. But just as His true and genuine anointing teaches you about all things, so remain in Him as you have been taught.
3	2 Corinthians 1:21–22	Now it is God who establishes both us and you in Christ. He anointed us, placed His seal on us, and put His Spirit in our hearts as a pledge of what is to come.
4	Isaiah 61:1	The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners,
5	Psalms 23:5	You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows.
6	Proverbs 28:5	Evil men do not understand justice, but those who seek the LORD comprehend fully.
7	John 16:13	However, when the Spirit of truth comes, He will guide you into all truth. For He will not speak on His own, but He will speak what He hears, and He will declare to you what is to come.
8	Acts 10:38	how God anointed Jesus of Nazareth with the Holy Spirit and with power, and how Jesus went around doing good and healing all who were oppressed by the devil, because God was with Him.
9	Hebrews 1:9	You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy.”
10	1 John 4:13	By this we know that we remain in Him, and He in us: He has given us of His Spirit.

1 John 2:20 Summary

[This verse tells us that as believers, we have a special gift from God called an anointing from the Holy One, which means the Holy Spirit is guiding us and teaching us what is true. The Holy Spirit helps us understand God's Word and live according to it, as seen in John 14:26. Because of this anointing, we can trust that we know the truth about God and His love for us, which is a wonderful promise and a great comfort, reminding us of the importance of staying in God's Word as mentioned in Psalm 119:105.]

Frequently Asked Questions

What does it mean to have an anointing from the Holy One?

Having an anointing from the Holy One refers to the presence and work of the Holy Spirit in the lives of believers, guiding them into truth and empowering them to live a life that honors God, as seen in 1 John 2:20 and also in John 14:26 where Jesus promises the Holy Spirit will teach us all things.

How can we know the truth according to this verse?

According to 1 John 2:20, all believers have an anointing from the Holy One and therefore know the truth, which is further explained in 1 John 2:21 as knowing the truth because no lie comes from the truth, emphasizing the importance of the Holy Spirit's role in revealing truth to believers.

Is this anointing only for certain believers or is it for all Christians?

The verse indicates that all of you know the truth, suggesting that this anointing is not limited to a select few but is available to all believers, as supported by 1 Corinthians 12:13 which states that we were all given the one Spirit to drink.

How does this anointing from the Holy One protect us from antichrists?

The anointing from the Holy One protects believers from the deception of antichrists by guiding them into all truth, as Jesus promised in John 16:13, thereby enabling them to discern false teachings and remain faithful to the true gospel.

Reflection Questions

What does it mean for me to have an anointing from the Holy One, and how can I be more aware of the Holy Spirit's presence in my life?
In what ways can I trust the Holy Spirit to guide me into truth, especially in times of uncertainty or doubt?
How can I distinguish between the voice of the Holy Spirit and other influences in my life, ensuring I am following God's will?
What are some lies or deceptions that I may be susceptible to, and how can I use the truth of God's Word to counter them?

Gill's Exposition on 1 John 2:20

But ye have an unction from the Holy One,.... Meaning the Spirit, and his graces, with which Christ, the head, is anointed without measure, and his members in measure; from whence he is called Christ, and they Christians.

Jamieson-Fausset-Brown on 1 John 2:20

But ye have an unction from the Holy One, and ye know all things.

Matthew Poole's Commentary on 1 John 2:20

See Poole on "".

Trapp's Commentary on 1 John 2:20

20 But ye have an unction from the Holy One, and ye know all things. Ver. 20. But ye have an unction] That oil of gladness, the Holy Ghost. In derision thereof, Domitian, the tyrant, cast St John into a caldron of boiling oil, but he by a miracle came forth unhurt. Ye know all things] Not all things knowable, but all things needful to be known.

Ellicott's Commentary on 1 John 2:20

(8) THE OF (1 John 2:18-28). (a) Signs whereby they should know the forerunners of the last time (1 John 2:18-23). (b) Exhortation to continue in the light (1 John 2:24-28). After cheering his readers by stating the grounds of his writing, and the opinion which he has of them, he reminds them of the momentous epoch at which they are living, of the discriminating effect which it has had on mere nominal Christians, and of the signs by which such might be known, introducing, as in 1 John 2:12, a saving clause to separate his friends from the condemnatory category. The train of thought connected with “the last hour” is suggested by 1 John 2:17, “the world passeth away,” and is appropriate to the treatment of the general subject of light as it brings the manifestation of its contrary. (18) The last time.—Rather, hour. Until the visions of the Apocalypse, St. John naturally thought from Christ’s words, “If he tarry till I come” (John 21:22), that he would see the last days before the Second Advent. Our Lord, in Matthew 24:36, distinctly asserted that not even the angels knew the day and the hour; and on this subject accordingly the Apostles were evidently left to their own conjectures. St. Paul expected a speedy return (1 Thessalonians 4:17); so did St. Peter (2 Peter 3:12-15). In the same way St. John thought that he recognised in the serious signs of his time that final period spoken of in Isaiah 2:2; Micah 4:1; Acts 2:17; 1 Timothy 4:1; 2 Timothy 3:1; and 2 Peter 3:3. And it was indeed true that with the approaching death of the last living witness of the Lord’s life, the new revelation was being finally closed, miraculous outpourings of the Spirit were ceasing, heresies and opponents were growing, and the lives of Christians were beginning to fade into the light of common day. Antichrist.—See Introduction. Of the terrible personage or power prophesied in 2 Thessalonians 2:1-12, Revelation 11, 13, 17, the “liars” already mentioned in 1 John 1:6, and afterwards in 1 John 4:3; 1 John 4:14; are regarded as forerunners. So might Hymenæus and Philetus (2 Timothy 2:17), Diotrephes (3 John 1:9), the Nicolaitanes (Revelation 2:6), or Simon Magus, Cerinthus, Ebion, any who opposed the teaching of Christ from within or without. (Comp. also Jude 1:4.) See Excursus on 2 Thessalonians 2:3-12. (19) They went out.—The special instances in his mind were of men who had seemed to belong to the body of Christ, but were never really penetrated by His Spirit. (Comp. Matthew 13:3-7; Matthew 13:24-30; Matthew 13:47-50.) St. John is not pronouncing a general law that “grace is indefectible;” but in looking back on each case of apostasy he sees there must have been some element in the character not subdued to Christ.

Adam Clarke's Commentary on 1 John 2:20

Verse 20. But ye have an unction] The word χρισμα signifies not an unction, but an ointment, the very thing itself by which anointing is effected; and so it was properly rendered in our former translations. Probably this is an allusion to the holy anointing oil of the law, and to Psalms 14:7: God hath anointed thee with the oil of gladness-he hath given thee the plenitude of the Spirit, which none of thy fellows-none of the prophets, ever received in such abundance. By this it is evident that not only the gifts of the Spirit, but the Holy Spirit himself, is intended. This Spirit dwelt at that time in a peculiar manner in the Church, to teach apostles, teachers, and all the primitive believers, every thing requisite for their salvation; and to make them the instruments of handing down to posterity that glorious system of truth which is contained in the New Testament. As oil was used among the Asiatics for the inauguration of persons into important offices, and this oil was acknowledged to be an emblem of the gifts and graces of the Holy Spirit, without which the duties of those offices could not be discharged; so it is put here for the Spirit himself, who presided in the Church, and from which all gifts and graces flowed. The χρισμα, chrism or ointment here mentioned is also an allusion to the holy anointing ointment prescribed by God himself, Exodus 30:23-25, which was composed of fine myrrh, sweet cinnamon, sweet calamus, cassia lignea, and olive oil. This was an emblem of the gifts and graces of the Divine Spirit. See the notes on the above place. And for the reason of this anointing See Clarke on Exodus 29:7. Ye know all things.] Every truth Of God necessary to your salvation and the salvation of man in general, and have no need of that knowledge of which the Gnostics boast. But although the above is the sense in which this verse is generally understood, yet there is reason to doubt its accuracy. The adjective παντα, which we translate all things, is most probably in the accusative case singular, having ανθρωπον, man, or some such substantive, understood. The verse therefore should be translated: Ye have an ointment from the Holy One, and ye know or discern EVERY MAN. This interpretation appears to be confirmed by τωνπλανωντων in 1 John 2:26, those who are deceiving or misleading you; and in the same sense should παντων, 1 John 2:27, be understood: But as the same anointing teacheth you παντων, not of all things, but of ALL MEN. It is plain, from the whole tenor of the epistle, that St. John is guarding the Christians against seducers and deceivers, who were even then disturbing and striving to corrupt the Church. In consequence of this he desires them to try the spirits whether they were of God, 1 John 4:1. But how were they to try them?

Cambridge Bible on 1 John 2:20

20. But ye have an unction from the holy One] Better, as R.V., And ye have an anointing (as in 1 John 2:27) from the Holy One. S. John, in his manner, puts two contrasted parties side by side, the Antichrist with his antichrists, and the Christ with His christs; but the fact of there being a contrast does not warrant us in turning S. John’s simple ‘and’ (καί) into ‘but’. Tyndale holds fast to ‘and’, in spite of Wiclif’s ‘but’ and the Vulgate’s sed. Just as the Antichrist has his representatives, so the Anointed One, the Christ, has His. All Christians in a secondary sense are what Christ is in a unique and primary sense, the Lord’s anointed. ‘These anointed’, says the Apostle to his readers, ‘ye are’. The ‘ye’ is not only expressed in the Greek, but stands first after the conjunction for emphasis: ‘ye’ in contrast to these apostates. The word for ‘anointing’ or ‘unction’ (χρίσμα) strictly means the ‘completed act of anointing:’ but in LXX. it is used of the unguent or anointing oil (Exodus 30:25); and Tyndale, Cranmer and the Genevan have ‘oyntment’ here. In N.T, it occurs only here and 1 John 2:27. Kings, priests, and sometimes prophets were anointed, in token of their receiving Divine grace. Hence oil both in O. and N.T. is a figure of the Holy Spirit (Psalms 45:6-7; Psalms 105:15; Isaiah 61:1; Acts 10:38; Hebrews 1:9; 2 Corinthians 1:21). It is confusing cause and effect to suppose that this passage was influenced by the custom of anointing candidates at baptism: the custom though ancient (for it is mentioned by S. Cyril of Jerusalem, c. a.d. 350, Catech. Lect, XXI. 3, 4), is later than this Epistle. More probably the custom was suggested by this passage. The opening of S. Cyril’s 21st Lecture throws much light on this passage. “Having been baptized into Christ and … being made partakers of Christ, ye are properly called christs, and of you God said, Touch not My christs, or anointed. Now ye were made christs by receiving the emblem of the Holy Spirit; and all things were in a figure wrought in you, because ye are figures of Christ. He also bathed Himself in the river Jordan, and … came up from them; and the Holy Spirit in substance lighted on Him, like resting upon like. In the same manner to you also, after you had come up from the pool of the sacred streams, was given the unction, the emblem of that wherewith Christ was anointed; and this is the Holy Spirit”. Similarly S. Augustine; “In the unction we have a sacramental sign (sacramentum); the virtue itself is invisible. The invisible unction is the Holy Spirit (Hom. III. 12).It may be doubted whether S. John in this verse makes any allusion to the anointing which was a feature in some Gnostic systems.from the holy One] This almost certainly means Christ, in accordance with other passages both in S. John and elsewhere (John 6:69; Revelation 3:7; Mark 1:24; Acts 3:14; Ps.

Barnes' Notes on 1 John 2:20

But ye have an unction from the Holy One - The apostle in this verse evidently intends to say that he had no apprehension in regard to those to whom he wrote that they would thus apostatize, and bring dishonor on their religion.

Whedon's Commentary on 1 John 2:20

5. The purifying unction will preserve you from uniting with the antichristic revolt, 1 John 2:20-29.20. But—Rather, êáé, and.

Sermons on 1 John 2:20

	Sermon	Description
	(1 John #16) Undergirding the Faith of the God-Fearing by J. Glyn Owen	In this sermon, the speaker emphasizes the importance of holding onto the truth of God's word and not being swayed by false teachings or novel ideas. He encourages the early Christ
	(Exodus) Exodus 30:22-27 by J. Vernon McGee	In this sermon, the speaker focuses on the concept of anointing as mentioned in 1st John 2:20. The anointing referred to here is the Holy Spirit, which enables believers to underst
	The Spirit Filled Life Annointing Baptism & Fullness by Kenneth Wuest	Kenneth Wuest emphasizes the significance of living a spirit-filled life, clarifying that it is rooted in sound doctrine rather than emotion. He distinguishes between the anointing
	How Our Joy Can Be Full by Zac Poonen	In this sermon, the speaker emphasizes the importance of being prepared for the return of Christ. He highlights two types of people: those who are ready to stand before the Lord an
	The Agency of the Holy Spirit in Sanctification by John Murray	In this sermon, the preacher emphasizes the role of the Holy Spirit in the lives of believers. He references various Bible verses, such as 1 John 2:20 and 3:27, to support his poin
	The Anointing by Teresa Conlon	In this sermon titled "The Anointing," preacher William Dumas emphasizes the importance of having the anointing from the Holy One. He refers to 1 John 2:20, which states that belie
	Knowing by Manley Beasley	In this sermon, the preacher discusses the importance of having a personal revelation of who Jesus is. He emphasizes that simply relying on the Bible as evidence of God's presence