1 John 3:7

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1 John 3:7 in Multiple Translations

Berean Standard Bible BSB

Little children, let no one deceive you: The one who practices righteousness is righteous, just as Christ is righteous.

King James Version KJV

Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

American Standard Version ASV

My little children, let no man lead you astray: he that doeth righteousness is righteous, even as he is righteous:

Bible in Basic English BBE

My little children, let no man take you out of the true way: he who does righteousness is upright, even as he is upright;

Free Bible Version FBV

Dear friends, don't let anyone fool you: those who do what is right are right, in the same way as Jesus is right.

Geneva Bible 1599 GNV

Litle children, let no man deceiue you: he that doeth righteousnes, is righteous, as hee is righteous.

Young's Literal Translation YLT

Little children, let no one lead you astray; he who is doing the righteousness is righteous, even as he is righteous,

World English Bible WEB

Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous.

Noah Webster Bible WBS

Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

Douay-Rheims 1899 DRV

Little children, let no man deceive you. He that doth justice is just, even as he is just.

Translation for Translators T4T

So I urge you, who are all very dear to me, do not let anyone deceive you by telling you that it is all right to sin. If you continue doing what is right, you are righteous, just like Christ is righteous.

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Berean Amplified Bible — 1 John 3:7

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 John 3:7 Interlinear (Deep Study)

BIB

GRK τεκνια μηδεις πλανατω υμας ο ποιων την δικαιοσυνην δικαιος εστιν καθως εκεινος δικαιος εστιν

τεκνια teknion G5040 children Noun-VPN

μηδεις mēdeis G3367 nothing Adj-NSM-N

πλανατω planaō G4105 to lead astray Verb-PAM-3S

υμας su G4771 you Pron-2AP

ο ho G3588 the/this/who Art-NSM

ποιων poieō G4160 to do/make: do Verb-PAP-NSM

την ho G3588 the/this/who Art-ASF

δικαιοσυνην dikaiosunē G1343 righteousness Noun-ASF

δικαιος dikaios G1342 just Adj-NSM

εστιν eimi G1510 to be Verb-PAI-3S

καθως kathōs G2531 as/just as Adv

εκεινος ekeinos G1565 that Dem-NSM

δικαιος dikaios G1342 just Adj-NSM

εστιν eimi G1510 to be Verb-PAI-3S

Greek Word Study

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Greek Word Reference — 1 John 3:7

τεκνια teknion G5040 "children" Noun-VPN

This word refers to little children, often used as a term of endearment for Christian converts, as seen in John 13:33 and 1 John 2:1.

Definition: τεκνίον, -ου, τό (dimin. of τέκνον), a little child: as a term of endearment, in voc. pl., Jhn.13:33, Gal.4:19, 1Jn.2:1 Jn 2:12 Jn 2:28 Jn 3:7 Jn 3:13 Jn 4:4 Jn 5:21.† (AS)

Usage: Occurs in 9 NT verses. KJV: little children See also: 1 John 2:1; 1 John 3:18; John 13:33.

μηδεις mēdeis G3367 "nothing" Adj-NSM-N

Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.

Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)

Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.

πλανατω planaō G4105 "to lead astray" Verb-PAM-3S

To lead someone astray or cause them to wander from the truth, as seen in Matthew 24:4-5 where Jesus warns of false prophets. This can also mean to deceive or seduce someone.

Definition: πλανάω, -ῶ (πλάνη), [in LXX chiefly for תָּעָה ;] to cause to wander, lead astray. Pass., to go astray, wander: Mat.18:12-13 Heb.11:38, 1Pe.2:25 (cf. Isa.53:6). Metaphorical, to lead astray, deceive: with accusative of person(s), Mat.24:4-5, 11 24:24, Mrk.13:5-6, Jhn.7:12, 2Ti.3:13; 1Jn.1:8 Jn 2:26 Jn 3:7, Rev.2:20 12:9 13:14 19:20 20:3, 8 20:10; pass., to be led astray, to err: Mat.22:29, Mrk.12:24, 27, Luk.21:8, Jhn.7:47, 2Ti.3:13, Tit.3:3, Heb.5:2, 2Pe.2:15, Rev.18:23; τ. καρδίᾳ, Heb.3:10; ἀπὸ τ. ἀληθείας, Jas.5:19;μὴ πλανᾶσθε, 1Co.6:9 15:33, Gal.6:7. Jas.1:16 (cf. ἀπο-πλανάω).† (AS)

Usage: Occurs in 38 NT verses. KJV: go astray, deceive, err, seduce, wander, be out of the way See also: 1 Corinthians 6:9; Mark 13:5; 1 Peter 2:25.

υμας su G4771 "you" Pron-2AP

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.

ο ho G3588 "the/this/who" Art-NSM

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.

ποιων poieō G4160 "to do/make: do" Verb-PAP-NSM

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

την ho G3588 "the/this/who" Art-ASF

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'.

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.

δικαιοσυνην dikaiosunē G1343 "righteousness" Noun-ASF

Righteousness is about living according to God's will, as seen in Matthew 5:6 and Romans 4:3, where it's about being in right relationship with God.

Definition: δικαιοσύνη, -ης, ἡ (δίκαιος), [in LXX chiefly for צֶדֶק, and cognates, Gen.15:6, al., rarely for חֶסֶד, Gen.19:19 ;] the character of ὁ δίκαιος (which see) __1. in broad sense, righteousness, conformity to the Divine will in purpose, thought and action: Mat.5:6, Jhn.16:8, Act.13:10, Rom.4:3; λόγος δικαιοσύνης, teaching of r., Heb.5:13; βασιλεὺς δ. (cf. FlJ, BJ, vi, 10, β. δίκαιος), Heb.7:2; ὅπλα δ., Rom.6:13; ὁδὸς δ., Mat.21:32; θώραξ τῆς δ., Eph.6:14; διὰκονοι δ., 2Co.11:15; ὁσιότης καὶ δ., Luk.1:75, cf. Eph.4:24; ἀγαθωσύνῃ καὶ δ., Eph.5:9; δ. κ. εἰρήνη κ. χαρά, Rom.14:17; δ. κ. ἁγιασμός, 1Co.1:30; opposite to ἁμαρτία, Rom.8:10; ἀνομία, 2Co.6:14; άδικία, Rom.3:5; ποιεῖν τὴν δ., 1Jn.2:29 Jn 3:7; id. as an inclusive term for the active duties of the religious life (ICC, in l; Abbott, Essays, 73 ff), Mat.6:1; ἐργάζεσθαι δ., Act.10:35; διώκειν δ., 1Ti.6:11; πληροῦν πᾶσαν δ., Mat.3:15; ζῆν τῇ δ., 1Pe.2:24; δ. θεοῦ, a righteousness divine in its character and origin, Mat.6:33, Jas.1:20, (where it also includes the idea of God's personal r.; see ICC, on Rom.1:17) Rom.1:17 3:5, 21-26 10:3, 2Co.5:21, Php.3:9; ἡ δ. τ. πίσιεως, Rom.4:11; ἡ ἐκ π. δ., Rom.9:30; ἡ κατὰ π. δ., Heb.11:7; opposite to this is ἡ ἐκ νόμου δ., Rom.10:5; ἡ δ. ἐν ν., Php.3:6; ἡ ἰδία δ., Rom.10:3, cf. Php.3:9 __2. In narrower sense (cf. δίκαιος), justice: Act.17:31, 2Pe.1:1, Rev.19:11 (DCG, ii, 529 ff.; Cremer, 190, 690). (AS)

Usage: Occurs in 86 NT verses. KJV: righteousness See also: 1 Corinthians 1:30; Luke 1:75; 1 Peter 2:24.

δικαιος dikaios G1342 "just" Adj-NSM

Being just means being fair and innocent, as described in Matthew and Romans, where God's people are called to live righteous lives.

Definition: δίκαιος, -α, -ον (δίκη), [in LXX chiefly for צַדִּיק (for rendering of צַדִּיק in sense of correct, see Deiss., BS, 115 f.); sometimes for נָקִי as Pro.1:11, al. ;] in early Gk. writers __(a) of persons, observant of δίκη, custom, rule, right, righteous in performing duties to gods and men ; __(b) of things, righteous, in accordance with right. In NT __1. righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right __(a) of persons: of God, Rom.3:26, 1Jn.2:29 Jn 3:7; of Christ, Act.3:14 7:52 22:14, 1Pe.3:18, 1Jn.2:1; of men, Mat.1:19 (Abbott, Essays, 75 f.) Mat.10:41 13:17, 43 13:49, Luk.1:6, 17, Rom.5:7, 1Ti.1:9, Jas.5:6, 1Pe.3:12, 1Jn.3:7, Rev.22:11, al.; δ. καὶ εὐλαβής, Luk.2:25; ἅγιος, Mrk.6:20; ἀγαθός, Luk.23:50; φοβούμενος τ. θεόν, Act.10:22; opposite to ἀμαρτωλοὶ καὶ ἀσεβεῖς, 1Pe.4:18; ἄδικοι, Mat.5:45, Act.24:15; δ. ἐκ πίστεως, Rom.1:17, Gal.3:11, Heb.10:38" (LXX) ; δ. παρὰ τ. θεῷ, Rom.2:13 __(b) of things: ἔργα δ., opposite to πονηρὰ, 1Jn.3:12; ἐντολή, Rom.7:12; metaphorically, αἷμα, Mat.23:35; τὸ δ., Luk.12:57; δ. ἐστιν, Act.4:19, Eph.6:1, Php.1:7; ὅ, Mat.20:4; ὅσα, Php.4:8 __2. In narrower sense __(a) of persons, as in later cl. writers, just, rendering to each his due: Tit.1:8, 1Jn.1:9; δ. κριτής, 2Ti.4:8 __(b) of things: τὸ δ., Col.4:1; δ., sc. ἐστιν, 2Th.1:6; κρίσις δ., Jhn.5:30; ὁδοί, Rev.15:3 SYN.: ἀγαθός (which see), καλός, χρηστός (Cremer, 183, 690). (AS)

Usage: Occurs in 76 NT verses. KJV: just, meet, right(-eous) See also: 1 John 1:9; Luke 15:7; 1 Peter 3:12.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

καθως kathōs G2531 "as/just as" Adv

As or just as something is, like in Luke 1:2 and John 5:23, showing a comparison or similarity.

Definition: καθώς, (i.e. καθ᾽ ὡς), Hellenistic for καθά, which see, καθάπερ, καθό, καθότι (Mayser, 485; Eutherford, NPhr., 495; Bl., §78, 1), according as, even as, just as, as: Luk.1:2 (see: καθά), 24:39, Jhn.5:23, Act.7:48, 1Co.8:2, Gal.3:6, al.; before οὕτως, Luk.11:30, Jhn.3:14, 2Co.1:5, Col.3:13, 1Jn.2:6, al.; before καί, Jhn.15:9, 1Co.15:49, 1Jn.2:18, al.; οὕτως . . . κ., Luk.24:24; id. with ellipsis of οὕτως, Mat.21:6, Mrk.16:7, Rom.1:13, al.; with other elliptical constructions, Jhn.6:58 17:21, 22 Act.15:8, 1Th.2:13, 1Ti.1:3, 1Jn.3:2, 3 12; καθὼς γέγραπται (Deiss., BS, 249), Mat.26:24, Mrk.9:13, Rom.1:17, al.; introducing subst. clause as object of verb (as in Heb.), Mat.21:6, Mrk.11:6, Luk.5:14, al.; after verbs of speaking, Act.15:14; of proportion and degree, Mrk.4:33, 1Co.12:11, 18 al.; of time (Neh.5:6, 2Ma.1:31), Act.7:17. (AS)

Usage: Occurs in 180 NT verses. KJV: according to, (according, even) as, how, when See also: 1 Corinthians 1:6; Galatians 3:6; 1 Peter 4:10.

εκεινος ekeinos G1565 "that" Dem-NSM

This word means 'that one' or 'that thing', as in Luke 18:14. It's used to point out a specific person or object. In the Bible, it helps distinguish between different things or people.

Definition: ἐκεῖνος, -η, -ο (ἐκεῖ), [in LXX chiefly for הַהוּא ,הוּא, and cogn. forms ;] demonstr. pron., that person or thing (ille), implying remoteness as compared with οὗτος (hic); __1. absol., emphatic he, she, it: opposite to οὗτος, Luk.18:14, Jas.4:15; ἡμεῖς, Heb.12:25; ὑμεῖς, Mrk.4:11; ἄλλοι, Jhn.9:9; ἐγώ, Jhn.3:30; to persons named, Mk 16:[10, 13, 20], Jhn.2:21; of one (absent) who is not named, contemptuously (Abbott, JG, §§2385, 2732), Jhn.7:11 9:28; with respect, of Christ, 1Jo.2:6 3:3, al.; referring to a preceding noun, Mrk.16:[10], Jhn.7:45; resumption of a participial subject, Jhn.1:33 9:37 10:1, Rom.14:14, al. (on its reference in Jhn.19:35, see Westc, in l.; Moffatt, Intr., 568; Sanday, Fourth Gospel, 77ff.). __2. As adj., joined, like οὗτος, to a noun with the article: Mat.7:25, Mrk.3:24, Jhn.18:15, al.; esp. of time, past or future: ἐν τ. ἡμέραις ἐ., Mat.3:1, Mrk.1:9, Act.2:18" (LXX), al.; ἐν ἐ. τ. ἡμέρᾳ, esp of the Parousia, Mat.7:22, Luk.6:23, 2Th.1:10, 2Ti.1:12; adverbially, ἐκεινής (sc. ὁδοῦ) = cl. ἐκεινῇ (Bl., §36, 13), that way, Luk.19:4. (AS)

Usage: Occurs in 247 NT verses. KJV: he, it, the other (same), selfsame, that (same, very), X their, X them, they, this, those See also: 1 Corinthians 9:25; John 11:53; Hebrews 3:10.

δικαιος dikaios G1342 "just" Adj-NSM

Being just means being fair and innocent, as described in Matthew and Romans, where God's people are called to live righteous lives.

Usage: Occurs in 76 NT verses. KJV: just, meet, right(-eous) See also: 1 John 1:9; Luke 15:7; 1 Peter 3:12.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

Study Notes — 1 John 3:7

Show Verse Quote Highlights

Context
Cross References
1 John 3:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 John 3:7
Jamieson-Fausset-Brown on 1 John 3:7
Matthew Poole's Commentary on 1 John 3:7
Trapp's Commentary on 1 John 3:7
Ellicott's Commentary on 1 John 3:7
Adam Clarke's Commentary on 1 John 3:7
Cambridge Bible on 1 John 3:7
Barnes' Notes on 1 John 3:7
Whedon's Commentary on 1 John 3:7
Sermons on 1 John 3:7

Context — Children of God

5But you know that Christ appeared to take away sins, and in Him there is no sin. 6No one who remains in Him keeps on sinning. No one who continues to sin has seen Him or known Him.

7Little children, let no one deceive you: The one who practices righteousness is righteous, just as Christ is righteous.

8The one who practices sin is of the devil, because the devil has been sinning from the very start. This is why the Son of God was revealed, to destroy the works of the devil. 9Anyone born of God refuses to practice sin, because God’s seed abides in him; he cannot go on sinning, because he has been born of God.

Cross References

	Reference	Text (BSB)
1	1 John 2:29	If you know that He is righteous, you also know that everyone who practices righteousness has been born of Him.
2	1 Peter 1:15–16	But just as He who called you is holy, so be holy in all you do, for it is written: “Be holy, because I am holy.”
3	Romans 2:13	For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.
4	1 John 3:3	And everyone who has this hope in Him purifies himself, just as Christ is pure.
5	1 John 2:26	I have written these things to you about those who are trying to deceive you.
6	Psalms 45:7	You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy.
7	1 John 2:1	My little children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an advocate before the Father—Jesus Christ, the Righteous One.
8	Galatians 6:7–8	Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap in return. The one who sows to please his flesh, from the flesh will reap destruction; but the one who sows to please the Spirit, from the Spirit will reap eternal life.
9	Acts 10:35	but welcomes those from every nation who fear Him and do what is right.
10	Ephesians 5:9	for the fruit of the light consists in all goodness, righteousness, and truth.

1 John 3:7 Summary

This verse reminds us that living a life of righteousness is important for believers. It means doing what is right in God's eyes, just like Jesus did. We can't do this on our own, but through our faith in Jesus, we are made righteous and can live a life that pleases God (Romans 3:22, 1 John 2:29). By following Jesus' example and trusting in His power, we can practice righteousness and reflect His character to the world.

Frequently Asked Questions

What does it mean to 'practice righteousness' as mentioned in 1 John 3:7?

Practicing righteousness means living a life that reflects the character of God, as seen in Jesus Christ, and is in line with His teachings, such as loving one another and keeping His commandments (John 13:34-35, 1 John 2:3-6).

Is it possible for a believer to be completely sinless in this life?

While believers strive to live a life of righteousness, the Bible acknowledges that we still struggle with sin, but through Jesus Christ, we have forgiveness and are being sanctified (1 John 1:8-9, Romans 7:14-25).

How can we know if we are truly righteous in God's eyes?

Our righteousness comes from our position in Christ, not our own efforts, and is demonstrated by our faith in Him and the transformation that follows, as seen in our actions and attitudes (2 Corinthians 5:21, Philippians 3:9).

Does this verse imply that our works can earn us salvation?

No, salvation is a gift of God through faith in Jesus Christ, and not by works, lest anyone should boast (Ephesians 2:8-9, Romans 3:28), but our works are an evidence of our faith and the righteousness that God has imparted to us.

Reflection Questions

What are some practical ways you can 'practice righteousness' in your daily life, such as in your relationships, work, or community?
How does knowing that you are 'righteous' in Christ impact your self-perception and your relationship with God?
In what areas of your life do you struggle with sin, and how can you apply the principle of 'practicing righteousness' to overcome them?
What does it mean to you that Christ is your example of righteousness, and how can you follow in His footsteps?

Gill's Exposition on 1 John 3:7

Little children, let no man deceive you,.... Neither by these doctrines, nor by wicked practices, drawing into the belief of the one, or into the performance of the other; suggesting, as the Gnostics

Jamieson-Fausset-Brown on 1 John 3:7

Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

Matthew Poole's Commentary on 1 John 3:7

This caution implies the zealous endeavour of the seducers of that time, to instil their poisonous doctrine and principles of licentiousness; and his own solicitude, lest these Christians should receive them, and be mischiefed by them. Whereas therefore they were wont to suggest, that a merely notional knowledge was enough to recommend men, and make them acceptable to God, though they lived never so impure lives; he inculcates, that only they that did righteousness, viz. in a continued course, living comformably to the rules of the gospel, were righteous; and that they must aim to be so, even as he is righteous; not only making the righteousness and holy life of Christ the object of their trust, but the pattern of their walking and practice.

Trapp's Commentary on 1 John 3:7

7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. Ver. 7. Let no man deceive you] As if you might pass e coeno in coelum; fly to heaven with dragon’ s wings; dance with the devil all day, and sup with Christ at night; live all your lives long in Delilah’ s lap, and then go to Abraham’ s bosom when you die. These are the devil’ s dirt daubers that teach such doctrine, his upholsterers that sew such pillows, Ezekiel 13:18. He that doth righteousness is righteous] Provided that he do it from a right principle. For otherwise men may naturally perform the outward act of righteousness, and yet not be righteous persons; as Ahab humbled himself. Alexander the Great, when he had killed Clitus, was troubled in conscience, and sent to all kinds of philosophers (as it were to so many ministers) to know what he might do to appease his conscience and satisfy for that sin. Uriah, that brought in the altar of Damascus, is called "a faithful witness," Isaiah 8:2, true to his word; yet no man looketh upon him as righteous. It is not, saith a reverend man, in divinity as in moral philosophy, where iusta et iuste agendo simus iusti, by doing righteous things and righteously we are made righteous; but we have esse to be first, and then the operari, &c., the work, the habit, and then the act.

Ellicott's Commentary on 1 John 3:7

(3) THE OF THE DIVINE BIRTH ON HUMAN CONDUCT (1 John 3:4-10).—This paragraph is an expansion of the thought of 1 John 2:3, which was the practical conclusion of the meditation on the divine love as seen in the new birth. In thinking of the nature of righteousness, of the new birth, and of purity, the Apostle is led to dwell on their opposite, lawlessness, the synonym and essence of sin. His object being to bring purity and righteousness into relief, and to determine who are the children of God and who of the devil, he pursues the contrast by a series of antitheses, introducing, after his manner, reflections suggested by particular stages of the thought. 1st Contrast: Purity, and the act of sin regarded as lawlessness (abstract). Reflection: Christ manifested to take away our sins. 2nd Contrast: Abiding in Christ, we sin not; sinning, we have neither seen nor known (practical). 3rd Contrast (in the form of a warning): The righteous are like God; sinners are of the devil (hortatory).Reflection: Christ manifested to destroy the works of the devil. 4th Contrast: The sons of the devil sin; the sons of God keep the germ from Him, and sin not (explanatory). 5th Contrast: The criterion between the two sonships is doing righteousness and (a new thought in this passage) loving the brother (the test).(4) Transgresseth also the law.—Rather, doeth lawlessness.The transgression of the law.—Or, lawlessness. He is not thinking of the law of Moses, but defining and analysing the nature of sin in general: it is acting from caprice instead of on principle, disobeying the conscience, neglecting the will of God, rebelling against His commandments. (5) And ye know . . .—The Incarnation is here mentioned with the purpose of strengthening the appeal to purity. The very object of Christ’s coming was to take away our sins by atonement, and their power in us by reformation. He is Himself sinless. Those who really rest firm in Him cannot be habitual sinners, nor, on the other hand, can habitual sinners be really in Him. To take away our sins.—See John 1:29. For the use of the word “take away,” compare John 11:48; John 15:2; John 17:15; John 19:31; John 19:38. The idea of sacrificial substitution was uppermost in 1 John 2:2. Here it is rather that of sanctification; but the other is not excluded. The two are always connected in St. John’s mind. (Comp. 1 John 1:7; 1 John 4:9-11.) The purpose of Christ’s coming was not so much to teach a new doctrine as to produce a new life; the first was the means to the second. And in him is no sin.—The fact that Christ is perfectly sinless is dwelt on because He is the vital element of the Christian’s being, and if present in him must produce a result like Himself. (6) Abideth in him.—See 1 John 2:6; 1 John 2:24, and John 15:4.

Adam Clarke's Commentary on 1 John 3:7

Verse 7. Let no man deceive you] Either by asserting that "you cannot be saved from sin in this life," or "that sin will do you no harm and cannot alter your state, if you are adopted into the family of God; for sin cannot annul this adoption." Hear God, ye deceivers! He that doeth righteousness is righteous, according to his state, nature, and the extent of his moral powers. Even as he is righteous.] Allowing for the disparity that must necessarily exist between that which is bounded, and that which is without limits. As God, in the infinitude of his nature, is righteous; so they, being filled with him, are in their limited nature righteous.

Cambridge Bible on 1 John 3:7

7. Little children] From the point of view of the present section, viz. the Divine parentage, the Apostle again warns his readers against the ruinous doctrine that religion and conduct can be separated, that to the spiritual man all conduct is alike. The renewed address, ‘Little children’, adds solemnity and tenderness to the warning.let no man deceive you] Better, as R. V., let no man lead you astray: see on 1 John 1:8. The word implies seduction into error of a grave kind.he that doeth righteousness] As in 1 John 3:6, we have the present participle; he who habitually does righteousness, not merely one who does a righteous act. If faith without works is dead (James 2:17; James 2:20), much more is knowledge without works dead. There is only one way of proving our enlightenment, of proving our parentage from Him who is Light; and that is by doing the righteousness which is characteristic of Him and His Son. This is the sure test, the test which Gnostic self-exaltation pretended to despise. Anyone can say that he possesses a superior knowledge of Divine truth; but does he act accordingly? Does he do divine things?even as he is righteous] As in 1 John 3:3, we are in doubt whether ‘He’ means the Father or Christ. It is the same pronoun (ἐ ?êåῖ ?íïò) as in 1 John 3:3, but there is not here any abrupt change of pronoun. Here also it seems better to interpret ‘He’ as Christ (1 John 2:2), rather than God (1 John 1:9).

Barnes' Notes on 1 John 3:7

Little children - Notes at 1 John 2:1. Let no man deceive you - That is, in the matter under consideration; to wit, by persuading you that a man may live in sinful practices, and yet be a true child of God.

Whedon's Commentary on 1 John 3:7

7. Let no man deceive you—An earnest warning against the Nicolaitan doctrinaries who taught that holiness is consistent with licentious deeds and open wicked life. Doeth—The continuous present.

Sermons on 1 John 3:7

	Sermon	Description
	What Christmas Promises: Forgiveness by Warren Wiersbe	In this sermon, the preacher discusses the manifestation of God's love towards humanity through the sending of His only begotten Son, Jesus Christ, into the world. The preacher emp
	1 John - the Glory of Fellowship by Stephen Kaung	In this sermon, the speaker begins by expressing gratitude to God for the gift of His Son, Jesus Christ. The focus of the sermon is on the importance of practicing righteousness an
	Biblical Assurance 5 - Austin, Tx by Paul Washer	In this sermon, Paul Washer emphasizes the fleeting nature of life and the importance of living with an eternal perspective. He urges listeners to consider the two significant days
	(Through the Bible) 1 John 1-2:11 by Chuck Smith	In this sermon, the preacher shares a story about a man who had been living a miserable and mean life for over 16 years. One day, his little daughter came running to him, but he pu
	(In the Word) 15 - the World in the Church by Milton Green	In this sermon, the preacher emphasizes the importance of staying committed to the word of God and not being swayed by old traditions or wrong teachings. He urges the listeners to
	Having Assurance of Salvation by Bob Jennings	This sermon emphasizes the importance of wholehearted devotion to God, highlighting the need to fully surrender and consecrate ourselves to Him without holding back. It discusses t
	(Saved Through the Fire) 09 - the Walk of Peace by Milton Green	In this sermon, the speaker emphasizes the importance of repentance and the dangers of burnout. He shares a personal experience of being afflicted by powers of darkness and how rep